Full text of "The Engineer Corps of Hell; or, Rome's sappers and miners. Containing the tactics of the "militia of the Pope," of the Secret manual of the Jesuits, and other matter intensely interesting, especially to the Freemasons and lovers of civil and religious liberty, whithersoever dispersed throughout the globe"

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ENB SHEER CORPS

DF HELL

LINCOLN ROOM

UNIVERSITY OF ILLINOIS
LIBRARY

MEMORIAL

the Class of 1901

founded by

HARLAN HOYT HORNER

and

HENRIETTA CALHOUN HORNER

S&*

•^

THE

Engineer Corps of Hell;

OR,

Rome's Sappers and Miners.

Containing the Tactics of the " Militia of the Pope," or
the Secret Manual of the Jesuits, and Other Mat-
ter Intensely Interesting, especially to the
Freemason and Lovers of Civil and Religious
Liberty, whithersoever Dispersed
throughout the globe.

Compiled and Translated by

EDWIN A. SHERMAN, 32°,

Past Grand Registrar of the Grand Consistory of the 32d Degree of

the Ancient and Accepted Scottish Kite of Freemasonry of

the State of California, and Secretary of the Masonic

Veteran Association of the Pacific Coast, etc.

Sold by Private Subscription only, and nnder Stipulated

Conditions.

Jills

L'ntcU\ Roc

To the

Rev. CHARLES CHINIQUY,

of St. Anns, Kankakee County, State of Illinois,
the Martin Luther of America, the Clie?it and
Friend of Abraham Lincoln, "the Martyr Presi-
dent of the United States," this work is most
respectfully and affectio?iately dedicated by

The Compiler.

PART FIRST.

CONTENTS .

The Secret Monitor op the Jesuits, embracing a brief
history of this Society of Thugs, with their secret instruc-
tions and code, with an introduction by Charles Sauvestre,
the whole translated from the Spanish. Copy now in the
hands of the translator, Edwin A. ShermaD, the compiler of

this work.

PART SECOND.

CONTENTS.

Why Abraham Lincoln, the Martyr President, was assassi-
nated; the initial point of the conspiracy against him by the
Jesuits in Illinois in 1856; the Papal conspiracy against him
and the Union while he was President, and the tragic fate of
the victim of their foul plot, which was consummated on the
14th of April, 1865.

PART THIRD.

The Papal Syllabus of Errors, by Pope Pius IX.; extracts
from Den's and Kenricks' Theology; Bishop Dupanloup's
tirade against Freemasonry, aud other miscellaneous matters
of interest to Freemasons and other fraternal associations.

PREFACE

BY THE TRANSLATOR.

In presenting to our readers this translation from the
Spanish of the "Monita Secreta " (Secret Monitor) of
the Jesuits, it is but due that a clear and truthful statement
of how the work came into our hands should be given.

In the month of August of 1870, the Secretariat of all the
bodies of the Ancient and Accepted Scottish Rite of Freema-
sonry in the City of San Francisco, California, had been
placed in our hands, and we then occupied an office, which
had been assigned to us, in the Masonic Temple of this city.
Scarcely had we then entered upon our duties, when one
morning in the month of September, 1870, a rap was heard
at our door, and, on opening it, a stranger, feeble in body,
with a pallid face bearing the evidence of great suffering and
of sickness, inquired if that was the office of the Secretary of
the Scottish Rite of Freemasonry, which we answered in the
affirmative and invited him in and gave him a seat.

He then took from his pocket a package of papers, covered
with leather and oil-silk, which he carefully unwrapped and
presented for our inspection. Being in Spanish and Latin,
we found upon examination that they were his patents or
certificates of the various degrees of the Scottish Rite of
Freemasonry, duly signed and attested by the officers, and
bearing the seal of the Supreme Council of the Thirty-third
Degree of Peru . Upon further examination, we found the
stranger to be a "Brother of the Light," and, with other let-
ters and credentials which he bore, that he was a gentleman
of refinement and culture, and a member of and explorer for
various scientific societies in Europe, but more especially for
the Archaeological Society of France, with its principal seat at
Paris, and with its members and correspondents scattered
throughout Europe and America. He was a Frenchman,
and, if we mistake not, a Huguenot. He spoke English, but

rather brokenly, yet correctly in grammar and diction. He
inquired where our Scottish Rite bodies met, and desired to
see the hall where our brethren of that Rite assembled. We
conducted him up the stairs, which he slowly ascended to the
ante-room of the Chapter Hall, where, pausing a few mo-
ments, we then entered the main hall, and with uncovered
head he reverently approached the altar, knelt and embraced
it, and bowed his head in silent prayer. We were peculiarly
struck with his manner and attitude, and looked on in silence?
wondering what he would do next. He then raised his head,
and, reaching behind, took out a handkerchief from his pocket
in the skirt of his coat and spread it out upon the altar. He
then reached his hand to the back of his neck inside of his
collar and slowly pulled up and out a soiled Masonic Rose
Croix apron and spread it out upon the handkerchief upon
the altar, and then clasping his hands together and raising
his eyes towards heaven, offered a prayer in French of grati-
tude and thanksgiving. These strange proceedings, at such
a time and to which Americans are not accustomed, greatly
intensified our curiosity, and the first thought that passed
through our mind was, Is he a crank? While waiting
for him to finish his devotions, we observed that the
apron was badly stained and had several holes in it, and
there was something about it which held our attention fixed
upon it. At last he arose, and we asked of him the meaning
of all this, which was strange to us, never having witnessed
anything of this sort before, we having then been a Mason
nearly seventeen years. We were aware of the difference in
the rituals of foreign jurisdictions, and the customs of our
foreign brethren, especially those of the Latin races, and
could make an allowance for their exuberance and intensity
of feeling in their affection and ardor for Freemasonry. He
replied: "If you will return to your room down-stairs, where
it is warmer than it is in this hall, I will explain to you all."
We then returned to the office, and he, looking to see if the
door was bolted and secure, asked us to assist him in remov-
ing his coat and vest, and we did so. Then pulling up his

outer and under shirts, he showed us his back, and what a
sight was there presented to us! There were several bullet
wounds and those made by stabs with a knife or poinard ,
but nearly healed, two or three of which were still slightly
suppurating. We said to him, "You need a surgeon."
" Oh, no," he answered, "I am pretty near well now." We
then assisted him to adjust his clothing, which having done,
we then asked of him to explain to us the history and mean-
ing of all this, which he dil in the following manner, which
is given as correctly as possible and as our recollection serves
us. He said: "I am a member of various scientific societies
in Europe, one of which is the Archaeological Society of
France, whose seat is in Paris, and of which country I am a
native. This society has many corresponding members in
other countries, and is engaged in making archaeological and
antiquarian researches in various parts of the globe. As one
of its scientific explorers, I was assigned to Spanish America,
especially to the countries of Chili, Peru, Bolivia, Ecuador,
New Granada and Venezuela. After having laid out my plan
of exploration, I directed my principal attention to the west-
ern slope of the Andean Range in South America, and to
that portion in northeastern Chili, Bolivia and southeastern
Peru, as that presented the most interesting unexplored ter-
ritory for my research and examination. Every facility had
been accorded to me by the principal government officials of
those countries; the people of Chili being the most libera*
and enlightened, while those of Peru and Bolivia were the
most superstitious and priest-ridden of any under the sun.
I was greatly indebted to my Masonic brethren at Callao and
Lima for kind and fraternal courtesies and hospitalities ex-
tended to me, and after bidding them adieu, I entered upon
my tour of exploration and started for my destination to ex-
amine the ruins of ancient Temples of the Sun and of towns
and cities long since perished, which were once populated by
the subjects of the Incas, and destroyed by the ravages of
war with other nations, the invasion by the Spaniards under
Pizarro, and the terrible temblors or earthquakes which had

helped in the general destruction which had been wrought at
tho hands of the invaders, both of their native continent and
from across the Atlantic from the Sierra Morena of Old
Spain — a people now remotely and sparsely settled, except-
ing in the few cities and towns, but nearly the whole sunk in
ignorance, and both soul and body fettered and bound to a
licentious and merciless priesthood, where every cathedral
and church was a citadel and fortification, and every monas-
tery a barracks garrisoned with lustful and armed monks,
with innumerable nunneries as harems for the gratification
of their passions and lustful desires. Morals were at a low
ebb, and a compagfion de noche was furnished with the gen-
eral bill of fare to the guest of the hostelry, to be accepted or
not, according to the taste or wish of the sojourning traveller.

"Having determined the point of my destination and com-
menced my explorations, the nearest habitation to the locality
of the ruins which I had selected to examine was nearly six
miles, and, at times when being excessively fatigued with my
labor, I found that it would be necessary to camp upon the
spot, and then afterwards where I was domiciled I could
write up my reports from the sketches I had made and the
notes taken down. The house which I occupied while so en-
gaged was built of massive adobe walls (or unburnt brick),
nearly four feet thick, one story in height, and the windows
without glass were barred with iron grating and shutters in-
side. It had originally been constructed during the Spanish
occupation of the country, and evidently been built as an
outpost fortification for military purposes, against the inroads
of the mountain tribes of Indians, with whom a constant
predatory warfare had been maintained, some of whom, no
doubt, were the descendants of the original occupants of the
country, the ruins of whose labors I had undertaken to ex-
plore.

"The room which had been assigned to me by the family
who occupied this house was about thirty feet square, with
bare walls, and a seat of the same material (adobe) extending
nearly around the room, whitewashed, and with patches of

the furniture kuocked off in many places. The c<una or bed
consisted of an adobe bedstead laid up in masonry to about
the same height and shape as an ordinary blacksmith's forge,
but somewhat larger and covered with a very large bullock's
hide. Owing to the frequent changes of the bed linen and
to remove the many lively occupants of this downy couch,
repeated sweepings of the bedstead had made an incline
plane inwards, with a narrow gutter next the wall. In that
country, as it used to be in California, every traveller is ex-
pected to carry his blankets, take up his bed and walk when
necessary. Some cheap pictures of the Virgin and saints
and a crucifix adorned the walls, and with a chair and table
of rude manufacture, nailed and screwed together with thongs
of rawhide, my furnished apartments were complete. Dur-
ing my absence at the ruins, my room was not unfrequently
occupied by other travelling gentry, passing through the
country.

" It was on my return upon one occasion that I learned
that a distinguished 'Obispo Padre de Jesus,' or Jesuit Bishop
Father, had also stopped one night and had occupied my
room and bed, and had left there only two days previous to
my return. Having thrown my poncho and cloak upon the
bed, I made my ablutions, satisfied my hunger, and went to
work transcribing from my notes and arranging my sketches
in order. While so engaged, I had occasion to rise and go
to my bed to get some things out of the pocket in my cloak,
and in doing so I disarranged the rawhide mattress, and my
attention was directed to a small package in the gntter of the
bedstead next the wail, which had been covered up. I un-
rolled it, and to my great astonishment I found that I had
made a great discovery of the ' Secret Manual of Instructions,
together with the ceremonies of induction of members of the
Society of the Jesuits,' printed in Latin, and bearing the
seal and signature and attestation of the General and Secre-
tary of the Order at Rome, embracing also the co- lateral
branch of the Society of San Fedistas, or Fathers of the Holy
Faith. Accompanying the same were manuscript additions

and amendments made to the general work. Carefully con-
cealing the fact of my discovery, I immediately set to work
and in stenographic hand copied the entire woik from the
Latin into French, and, knowing that it would be exceeding-
ly dangerous to be found with the original in my possession,
if not positively fatal, I wrapped the whole up with the
same care with which I had undone it, replaced it in the cor.
ner of the gutter of my bedstead and pushed the rawhide
mattress over it in the same manner as I had found it. ■

1 ' I started the next morning, after having completed my
copying, to renew my explorations and to peruse the copy I
had made. In a week I again returned to the house where I
had been staying, when I was informed by the family that the
Obispo with his servant had returned in great trepidation and
anxiety, asking if they or any one had found a small parcel
done up, describing its outward appearance, for he had lost
it and would be ruined if it was not to be found. He had
ridden on muleback over oue hundred and fifty leagues and
had searched for it in vain. On entering my apartment,
which he had also occupied, and on approaching the bed-
stead and lifting the rawhide, he had discovered the lost par-
cel and was greatly overjoyed on again getting possession of
it. He rigidly questioned them concerning the extrangero
who rented the apartments, but gaining no information that
would throw any additional light on the subject, went away
satisfied with what he had recovered.

" Having when in Paris heard of such a work that had
been printed and used by Eugene Sue in his great work of
the 'Wandering Jew,' which precipitated the Revolution of
1848 and made France a republic, I sent for a copy of that
work, if it could possibly be obtained, which I was fortunate
in being able to do through an officer of the Grand Orient of
France. On comparing the two, I found that they were
identically alike, with the exception only of late additions
and emendations, which, with some other matters, were in
manuscript form as already stated. I therefore adopted the
copy sent me with the introduction by Charles Sauvestre and

other addenda, and at my leisure translated the whole print-
ed matter into Spanish, sent the manuscript to my friends in
the city of Boston, in the United States, and had it printed
in Spanish for the benefit of my Masonic brethren in Span-
ish America, but the imprint, the better to conceal the source
and protect my friends, was made to appear as having been
printed at a certain number and street in Paris. I succeeded
in getting quite a large number of copies smuggled through
the custom-house at Callao, Peru, and distributed some of
them among my Masonic brethren in that country. But,
alas! unfortunately for myself and the fraternity, the Jesuits
were to be found even among them, and, being duly warned
by true brethren, it became necessary, in order to save my
life, to flee from the country, and I made my arrangements
to leave accordingly. But being detained longer than I ex-
pected, I had to take another route to reach another seaport
than the one originally contemplated, and in doing so had to
run the gauntlet, as it were, and was shot and stabbed in the
back, as you see by the wounds nearly healed. Fortunately
none proved to be fatal. I succeeded in reaching the sea-
coast, and through kind brethren was put on board of an
English steamer bound for Panama, from whose surgeon and
officers I received every courtesy and attention, and on ar-
riving at Panama, I took the Pacific Mail Company's steamer,
receiving the same tender treatment, and arrived here only a
few days ago, nearly well, and here I am just as you see me.
Through it all I have carried one copy of this work safely,
and here it is. If I could get it translated into English and
have it printed, it would be a most valuable weapon in the
hands of the Masonic fraternity."

At that time we were the Associate Editor of the Masonic
Mirror, published by A. W. Bishop & Co., afterwards Bishop
& Sherman. We offered to make the translation, and did a
small portion of it at that time and sent copies of the oath of
the San Fedistas and Colloquy to our subscribers, and we
went with him to Messrs. H. H. Bancroft & Co., Roman &
Co., and other publishers of San Francisco at that time, to

see if they would print the work, but all of them declined,
either out of indifference, fear or policy, and the publication
of it at that time had to be abandoned. This gentleman then
went with me to Dr. Washington Ayer, with whom the book
was left. It had been lost, and for a period of about twelve
years could not be found, when, as good fortune would have
it, the book was again recovered in the fall of 1882, and, as
translated, it is here given to our readers. The original owner
is supposed to now be in Mexico or Central America, pursu-
ing his scientific researches there. His name is withheld for
prudential reasons and for safety. He is a gentleman of high
character, and was warmly and favorably indorsed by Senor
Don Jose Eaymundo Morales, 33°, Active Member of the
Supreme Council of the Ancient and Accepted Scottish Kite
of Freemasonry of Peru at the time of his visit to the Grand
Consistory of the State of California, at its organization in
San Francisco, October 12th, 1870, at which time we were
chosen as the Grand Registrar of that Grand Body.

The difficulty in adhering to the original text, being a
translation from the Spanish into English, and the Spanish
itself being a translation from the Latin and the French at
the same time, we have endeavored to give the same true to
the spirit and literally as possible; and though there are
some paragraphs and sentences somewhat awkward in ex-
pression, dubious in their meaning and hard to be understood,
yet the reader will be ready, when he comes to them, to un-
derstand the full force of the language of the Jesuit Talley-
rand, " that words are only intended to conceal ideas."

Asking the indulgence of our readers for the imperfections
contained in this our first edition, which when exhausted
will be supplied by another, and thanking our Masonic and
other brethren, who have encouraged us in bringing forth
this work, that we may see the devil as he is, we remain,
Fraternally yours,

EDWIN A. SHERMAN,
Translator and Compiler.

San Francisco, Cal., August 24, 1883.

nSTTKODUCTlCW.

By Charles Sauvestre.

[TRANSLATION BY EDWIN A. SHERMAN.!

THE COMPAIY OF JESUS,

OK THE

SOCIETY OF THE JESUITS.

Imagine an association whose members having destroyed
all ties of family and of country, to be singled out from
among men, and whose forces are to be concentrated at last
to one united and formidable end, its plan devised and it
establishes its dominion by all possible means over all the
nations of the earth.

Imagine this immense conspiration having in place substi-
tuted its rules and its policy, yet, to the same principles of
religion, that, little by little, they have arrived to dominate
over the princes of the church, to maintain a royal slavitude,
although not confessed, and of such a manner, that those
who officially have the titles and assume the responsibility,
are nothing but the docile instruments of a force hidden
and silent. Such abe the Jesuits. Always expelled, forever
returning, and little by little clandestinely and in the dark-
ness throwing out its vigorous roots. Its wealth may be con-
fiscated, its losses cannot be detained for they are covered.
Practicing at a time the caption of inheritances and the com-

merce of great adventures. Confessors, negotiators, brokers,
lenders, peddlers of pious gewgaws, inventors of new devo-
tions to make merchandise. At times mixing in poli-
tics, agitating states and making princes to tremble upon
their thrones, for they are terrible in their hate. Wo unto him
when they tukn upon him as his enemt ! By very especial
grace from heaven, any who may raise obstacles against them,
although they may be found at the summit of the most lofty
grandeur, yet will they be stricken down as with a thunderbolt.

Henry IV, ** the one king of whom the people have treas-
ured his memory, " found three assassins successively, and
died under the knife of a fanatic, at the same time he was
about to attack the favorite government of the Jesuits —
Austria. Clement XIV, a Pope! supreme above the Order
of the Jesuits, dies of colic pains by poison. At this moment
the Jesuits have established themselves anew amongst us
(in France), in spite of the edicts and the laws. As of old,
they have returned to open their colleges and to persist in
moulding the youth to their own spirit.

Its society grows and increases in riches and influence by
all sorts of means; and no one can attack them, for every-
where we find men prompt to serve them, to obtain from
them some advantage of position or pride. This book which
we present is the Seceet Manual of this most celebrated
company. Many times have we desired to make ourselves
believe that it is an apocryphal work, and so absolve the en-
tire Order, whose code has been made known to us. The
whole of this evil matter is deniable when it is said that
"these are good Fathers." But in all conscience, can one
place confidence in the words of men, when they teach that
M lying is lawful to those who can make it useful."

"We can swear that we have not done a thing, although
in effect we may have done it, understanding by this that we
did not do it on such a day or before being born ; understanding
over any other similar circumstance, that we have some way
by it, which can discover the words by which one can save
himself; and this is very convenient in critical circumstances

&ndjust when it is necessary or useful for the health, for honor
or well being." [Opera Moralia, R. P. Sanchez, page 2,
Book III, Chap. 6, number 13.]

We well know that the Jesuits are immutable in their doc-
trines as in all their modes of being sint aut sunt aut non sint.
But to give some weight to the negation, it will be found
necessary to show that the conduct of the Jesuits, nothing is
had in common with the precepts contained in the book of
the Monita Secbeta (Secret Monitor); well then, it is most
evident that the contrary exists in truth, and that their works
are in perfect conformity with it.

It is a great thing to be noted, that the influence of this
Society has been extended over the secular clergy; we have
seen its methods developed among them at the same time s.s
its spirit. The proofs are so very numerous and public that
we have the right to insist upon this point, and the reader
who desires to be convinced can recur to the collection of the
periodicals of these last times. It is sufficient to read the
"Secret Instructions" to understand the Jesuit spirit that
dictated them. Let us give a glance among the chapters —

"System that must be employed with Widows and the
manner to dispose op their properties." "methods by
which the Sons of Rich "Widows abe to be made to em-
bbace the Religious State ob that of Devotion." " The
Method by which we must chabge the Confessobs and
Preachers to the Great of the Earth." "Mode of mak-
ing Profession of Despising of Riches." Read them all,
omitting nothing, and say afterward if these precepts are a
dead letter. Having ceased to care for the widow, to capture
the inheritances, to rob the children from their families, of
intriguing near the great, of influencing in the politics of the
nations, of working to the last with but one object, that is not
the triumph of religion, but the engrandisement of the
" Company of Jesus " and the establishment of its dominion
in the earth.

"Well, then, if the conduct of the Jesuits is the faithful ex-
ecution of the "Secret Instructions " it is the whole indis-

pensable point of admitting the reality of this book. For
why, or are, the Jesuits those which are modeled upon it, or
has the book been copied on them ? In both cases, we can-
not say that it is an invention or a calumny. That which is
incontestable is, that the "Secret Instructions " have been
printed for the first time in Paris in 1661; find that of those
there are existing manusoript copies of anterior date.

We read in the edition of 1824, which we have before our
sight, "In the religious wars of which Germany was the
theatre, many Jesuit colleges were assaulted and robbed by
the Reformers. We encounter in their archives exemplary
manuscripts of the ' Secret Monitor; ' and we also find at
one time in Paris two editions, one under the rubric of Praga
and the other under that of Padua. This last is printed on
parchment and in accordance with the ' Constitutions of the
Company of Jesus.* The three editions, although made from
different manuscripts, are perfect in conforming with each
other."

In all the epochs in which the Jesuits have menaced the
State, a zealous hand has always thrust anew this book which
has always been preserved from those that would destroy it,
safely passed the trial, though the "Company" have ever
sought to purchase it in secret, and cause all evidences of it
to disappear entirely from view. The present edition of the
" Secret Monitor " has been collected from the manuscript
of Father Brothier and from the French editions of 1718,
1819, 1824 and 1845 — this last made in Blois by Mr. Ducoux,
afterwards member of the Constituent Assembly and Prefect
of Police in 1848, which has served us in the edition of last
June. In this is included an excellent notice, but it has been
made to disappear as has the most of all other books against the
Jesuits.

We have given in the following a brief historic sketch of the
Order. Here we see that the Jesuits have been successively ex-
pelled from all parts, but that also they have returned to all
parts, and entered furtively without being disturbed; in
France, solemnly condemned for their acts and doctrines.

Not for this has it been left open with less audacity in the
lap of the country from which they have been thrice expelled.
The Ministers of State pass away, governments fall, revolu-
tions tear up the countries, the laws are renewed, the Jesuits
are always permanent and weigh down the whole. They,
only, never change. This immutability, which is the sign of
its strength, is also that of its condemnation. For that the
movement is the law of its existence; all who live are subject
to change — this same is the essence of progress. The for-
midable "Company of Jesus" is a society of dead men!
perinde ac cadaver is also a work of death that is realized.

Founded in an epoch in which European society was lifted
up at last from the long and bloody night of the Middle Ages,
it imposed the mission of repelling the current which bore
humanity along to the light and to science. To the torch of
reason, it opposed the dogma of passive obedience and to be
as a corpse; to the pure brilliant lights of the conscience, the
corruptions of doubt and of casuistry.

The worship of the saints replaces that of God; puerile
practices are substituted for those that are moral; religion has
given way to the grossest superstitions; and, as the human
spirit cannot be detained in its road, the separation has to be
made between faith and tne reason; atheism is disseminated
everywhere; Jesuitism aims to kill all religious sentiment;
truth, which should be in its place, is given to hypocrisy!

Established and directed with the proposition of universal
domination, this Society presents in the means of its organ-
ization such power of invasion that we cannot think of it
without being oppressed by a species of fear. Well, can it be
that the aim of its first founders was only to assist in the
unity of its beliefs? Perhaps to-day many of its members
are of good faith, and mounting artifice upon artifice, hypoc-
risy upon hypocrisy, with the best of intentions imaginable.
It is not the first example presented of hallucination. But
not for this is to be left to be less pernicious its action in the
world; it is all contrary.

It is true the statutes of the "Company or Jesus" forbid to

its members all personal ambition; but in this nothing is lost
to the devil. The good fathers do not labor with less earnest-
ness for the exaltation and enrichment of the Company, whose
power and splendor is reflected upon each member. The
pride of the body with all the passions of the spirit of seot
replaces the interest of person. In one word, each one is
left to be one particular entity — that is, a Jesuit.

For them the disinterested individual absolves the most
reprehensible actions at the time they are inspired with the
pride of perfection. " It is always," says the profound wis-
dom of Pascal, "that if an angel desired to be converted,
he would return an imbecile." The excessive humility is
that which is more assimilated to arrogance. It is, then, by
this mode that the Jesuits have come to be believed to be
superior to the most of the members of the clergy, whatever
may be their dignity or how high they may be found. It is
also by this method that they have imposed upon themselves
the task of dominating the whole Catholic world.

For themselves, they are nothing, not having pompous
titles, no sumptuous ornaments, no croziers, no mitres, no
capes of the prebendiaries, but pertain to that one Order ev-
erywhere governing and directing. Of command, others have
the appearance; but these possess the reality. In whatever
pi ice of the Catholic world a Jesuit is insulted or resisted, no
matter how insignificant he may be, he is sure to be avenged — and

THIS WE KNOW.

Note by the Translator. — See in Part Second the assassination of
Abraham Lincoln and its causes, in the trial of Rev. C. Chiniquy.

PREFACE

OF THE

FOURTH FRENCH EDITION

The three first editions of this book were exhausted in so
short a time that we could not carry out our intention of im-
portant changes; but we now present new proofs and aug-
ment our citations, answering with them to our adversaries.

The events of Switzerland stamping out the Jesuits as agi-
tators of civil war; their black robes spattered with blood —
but, as on other occasions, the blood was not distinguished,
because it was oonfounded with that of the Protestants and
inhabitants of the New World. And we offer the testimony
of the riches of the Jesuits, of their duplicity and of their
bad faith. This complete book is to-day the condemnation
of the Jesuits by themselves, being the one answer conceded
by us to the Jesuit journals which so cowardly attacked us.

A thousand laurels to the Jesuits! Awakening Europe out
of its lethargy and running unitedly to the conquest of
democratic ideas, for the reaction of tyranny always produces
liberty.

In 1833, the Jesuits made exclamation to the Pope. "It
would be an absurdity to concede to the people the liberty of con-

science."

The Cardinal Albani having framed his plan of action
that decimated Italy and dictated this impious oath: " I swear
to erect the throne and the altar upon the bones of the infamous
Liberals, and to exterminate them one by one, without being
moved by the clamors of children, old men and women!"

In 1843, we take "the events of Helvetia and note that the
Jesuits were the prime movers of the civil war; the Holy Fa-
ther having counseled them to abandon Switzerland, but did
not satisfy the exit of the reverend fathers, and they persisted
in another struggle. Shall it be that the blood shall be poured
upon their heads, drop by drop! Shall they not receive the.
maledictions of men and fall beneath the anathema of God!

THE JESUITS,

FROM 1541 UNTIL OUR OWN DAYS.

In vain we question the step; in vain we ask ourselves if
the odium against the Jesuits has not been unjust, to see
them constantly hated for three centuries, with the curses of
peoples and the sentences even of popes and of kings. Who
can answer to human infallibility? Infamous persecutions
cannot pursue entire peoples. Have not the Hebrews been a
thousand times condemned? And at the end of eighteen
centuries man has avoided the injury and maledictions.
Where was the season of justice? Where that of equality?
Who can assure me that the Jesuits, as in other times the
Templars, have not been victims? The truth is, popes and
sovereigns excluded their doctrines; but was it not a Pope
who condemned Galileo? Was it not another who sentenced
Bossuet and Fenelon? Certainly posterity annulled many
unjust sentences, but in turn maintained and sanctioned all
the decisions which struck down the Jesuits, petitioning yet
against the Order of the Jesuits the sentence pronounced
against them by Pope Clement XIV., who icas poisoned by
them I

We hurriedly trace the history of the Jesuits, descending
beyond all comprehension of our tasks, to tne sepulchre in
which Loyola interred the doctrines, "the bounden duty of
making of man and of intelligence a coypse."

A Spanish chieftain, called Ignatius Loyola, was the founder
and lawgiver of the Jesuits. This man was a fanatic, insen-
sible, and given an iron and omnipotent will, created a sect in
the midst of Catholicism, frightened them with the clamor-
ous apostacy of Luther; covering his haughty ideas with the
habit of the monk and the cape of the mendicant, ridiculous
in the extreme but terrible in his results. Spain having in-
augurated a tribunal (the Inquisition) with the intent of kill-

ing the body, under the pretext of saving the soul. Ignatius
Loyola assassinated the soul, despising the body — in this
manner, in the two extremities of the world, in Spain and
the Indies, and accounted the two societies which destroyed
the body, "the inquisitors and stranglers, by other name —
thugs, and the Company of Jesus placed its tents between
them both."

Jesus created the life and the thought; Ignatius Loyola
created death — the death of the soul and of intelligence, of
love and charity, of all that is grand, noble and generous.
Loyola was the creator and the one light-giver of the Society
of the Jesuits, an ardent and passionate man, rancorous and
persevering, oppressive towards his disciples, in his institu.
tions, poesy and enthusiasm, in genius and human passions.
In the Order of the Jesuits there must be only one man — the
General — his inferiors being nothing more than passive instru-
ments; then Loyola in the bed of death prescribed blind obe-
dience— obedientia sceca. His institutions which we present
from thence, form a monument, are few and minute; the at-
tention given by readers that they must spring from casuists,
deceivers and perverse, and also that they must betray the
timorous and honorable. This code has only one base —
mutual vigilance and despising of the human race.

"The Superior," says Michelet, "is always surrounded by
counsellors, professors, novices and graduates, and his breth-
ren who can and must be denouncers; taking shameful pre-
cautions, although against other members who have given
the greatest proof of their adhesion; prescribing friendship
in the seminaries and being prohibited to walk two by two,
and it is necessary to be alone or three together, but not less,
for it is well known that the Jesuits never establish any inti-
macy before a third, for the third is a spy; for when there are
three, which is indispensable, there cannot be found a traitor."

In the celebrated Constitutions it is prescribed "to have the
sight much lower than that of those to whom they speak and
dissimulate the wrinkles which form in the nose and the fore-
head." The Constitutions instruct the confessors in sophis-

tries, and these serve them to direct them before the eyes of
the penitents. la the power of Loyola in converting into a
corpse, the faculty of free will — perinde ac cadaver. "His*
successors (1) organized the grand scholastic moral or casuis-
try, that for all whom we may meet either a distinguished in-
dividual or a nobody (nisi). This art of deceiving with the

MORAL WAS THB PRINCIPAL CONSISTENCY OF HIS INSTITUTION;
THE OMNIPOTENT ATTRACTION OF A CONFESSIONARY SEDUCED THE
multitude; THE SERMON WAS SEVERE AND INDULGENT IN DI-
RECTION, concluding at last with such foreign merchandise
introduced among the feeble consciences of the great of the
w.>rld and the political direction of society.

The birth of the "Company of Jesus" was at an appropri-
ate time, of the great revolution of Luther, valiantly fight-
ing the Reform of the Sixteenth Century, serving the Pope
with these auxiliaries who did not see whom they were that
were as succor sent from heaven.

The Jesuits augmented their numbers very soon at the side
of the tiara to whom they gave power in his day, and in 1547,
Bobadilla of Germany was expelled for his seditious doc-
trines. Meanwhile the accomplices of Charles IX and Cather-
erine de Medicis took counsel of the Jesuits and were assembled
in their den on the bloody night of St. Bartholomew, August
24th, 1572, when Gaspard de Coligny was assassinated with
30,000 other Huguenots, and over 70,000 in the provinces were
butchered, being at the time when Francis Borgia was the Gen-
eral of the Order. In 1568 they intended to establish a semi-
nary in Paris, but the University, great and powerful then, was
opposed to the progress of the Sons of Loyola, whose chief in
France was Odon Pigenat, a furious colleague, to whom
Arnaud gave the appellation of "the fanatic priest of Cybele,"
and the historian gave the title of '■ The Tiger."

In 1570, Elizabeth expelled the Jesuits from England, being
at the same time that they were banished from Portugal and
Amberes in 1578. During the reign of Henry III., they

(1) Michelet of the Jesuits. See Pascal " The Provincials."

stirred up a rebellion and famished the country by becoming
monopolists, the infallible method of sharpening the poniards
of Jacob Clement and Chatel. In 1593, the Jesuit Varade
armed the hand of the assassin Barriere against Henry IV. ;
in 1594, Jean Chatel, with the intent of assassinating Henry
IV., had for his accomplice the Father Guinaud, who was
hung for the crime on the 7th of June, 1595. Pope Clement
VII. charged the Jesuits with the dissensions of the church ;
in 1598 they were expelled from Holland for attempting to
assassinate Maurice of Nassau, as they had by order of Pope
Gregory XIII assassinated William the Silent, Prince of
Orange, on the 10th of July, 1584. An edict of Henry IV ex-
pelled them from France, but, dragging along until the plant-
ing of the French monarchy they were tacitly permitted to
enter. The Conqueror of the League, the king who dreamed
of a universal monarchy, the threatening aspect of these men
whom it is said had secret treaties and correspondence everywhere
and ability to cause others to treat with them by their agreeable
manners (Qui ditil out des intelligences et correspondances par-
tout et grande dextiente a disposea les esprit ainsi qu'il leur
plait).

In 1604 Cardinal Borromeo was dispatched from the Semi-
nary of Breda; being hung in London in 1605, the Jesuits
Garnet and Oldecorn as authors of the "Gunpowder Plot;"
and in 1606 they were driven from Venice.

Ravaillac assassinated Henry IV. in the year 1610, and the
Jesuit Mariana, in his work "De Rege," made the apology of
the regicide.

Following so notorious a Society, its tracks are imperish-
able—a trench filled with the corpses of kings. In 1618 they
were expelled from Bohemia; in 1619, from Moravia; and in
1621, from Poland. Inflamed in 1641 with the great contest
of Jansenism, in 1843, they were thrust out of Malta; and in
Seville, where they commenced merchandising and were
broken up in 1646, after having been the adversaries of all
the illustrious men of their epoch , after having been routed
by Arnaud and De Thou, who fell under the lash of Pascal;

the provincial decrees of justice and forced out of the Royal
Ports by repeated blows, the eloquent voice of Bossuet break-
ing forth in invectives against them, and by the declaration
of 1682 all the French clergy treated them with indignation
and contempt. But following their subterranean ways, they
returned to their elevation again, ruling Louis XIV., by Main-
tenon and the Father Lachaise, who was very influential over
the mind of the widow of Scareon, who, dying, ceded his
power to the Father Letellier. The Edict of Nantes, which
sheltered the Protestants, was shamefully revoked; the Jes-
uits profaned the cemetery of Porte Royal; the Bull Vnigen-
itus, provoked by them, produced 80,000 letters — orders
against the JanserAsts; Jouvenez, historian of the Jesuits,
placed the assassins of our kings in the number of martyrs,
(1) and in 1723 Peter the Great drove them out of his terri-
tory. The Jesuits were reduced to poverty, and in 1753 the
bankruptcy of the Father Lavallete made known to Europe
their common riches and bad faith. In 1757, Louis XV. per-
ished at the hands of Damiens, a new regicide, a native of
Arras, and educated by the Jesuits in a city where they ex-
ercised full power; his confessors were Jesuits and designers
against France as accomplices with a similar purpose.

In 1758, the King of Portugal was assassinated in conse-
quence of a mutual oath by the Father Malagrida, Matus and
Alexander; the Parliament proceeded judicially against them
and they were expelled. In 1762, the Parliament of Paris
suppressed them.

On the 9th of September, 1767, they were expelled from
Peru by the Viceroy Amaty Junient, after one hundred and
ninety-nine years establishment in that country, by order of
the government of Spain, dated in Prado on the 5th of April,
1767.

On the 21st of July, 1773, they were abolished forever by
Clement XIV., alter having carefully studied their history
and doctrines for the space of four years. The church was

(1) Hig boob was condemned to be burned, weighted down with
many of the works of Father Letellier.— (N. del T.)

united for their degradation and destruction — the whole
world repelled and cursed them; is it to be believed that they
succumbed to all this? No! Their enemies are those who
have ceased to exist; they have preached regicide for so long
a time, nothing to them is the cost of so monstrous a crime
— this crime which no human law can foresee — this crime
that must stain the world for that, which but none will dis-
own, committed upon the person of Pope Clement XIV., the
Vicar of Jesus Christ and successor of St. Peter (so-called),
died poisoned!

Scarcely had the stranger put his foot on the soil of France
when the Jesuits appeared by their same footsteps, (1) al-
though at that time wearing a mask, and called then "the
Fathers of the Faith ! " 1 2 )

Presenting themselves among the people under the guise
of missionaries, but in a short time they threw off the mask,
preaching the counter-revolution and xdtramontanism. Mont
Rouge and Saint Archeuil were quartered Generals of the
Order of "the Fathers op the Faith," humbled during the
reign of Louis XVII., who were nicknamed " Sectaries of
Voltaire," manifesting to their death, dominated the throne
of Charles X. and precipitated his fall. Obliged to renounce
the light of day, the holy fathers returned to their subterra-
nean mine. Denying their own existence, they annulled all
that was possible, but did not desist from turning anew to
power; annihilated by the Revolution of 1830, re-establish-
ing themselves little by little, and hoping for victory, for
they counted with more arms than Briareus to the side of
calumny, hypocrisy and falsehood.

II.

Two learned Professors gave the signal of contest against
the Jesuits; thanks be given to them for the prompt notes of

(1) The Bull that re-established the Jesuits had the significant date
of August 6th, 1814.

(2) The San Fedistas, see their oath and words of recognition at the
end of this work.

alarm, that the snares of Jesuitism, of new dextrous covering
which had covered the world. " Who are the Jesuits? " ex-
claimed everybody; "let us fight them now! " The Jesuits
are a monstrous body, illegal, and also anti-canonical. This
body is fictitious in France, and"does not dwell here but by
its cunning, being in continuous rebellion against the laws
for which they have been banished and proscribed. For ev-
erywhere the clandestine place is, it is a post of observation.
At its own time it is ecclesiastical and secular, regular and
secular, of all classes and of all religions ; then even in Protest-
antism it has its affiliates. The lamous General Ricci mani-
fested that its true name was the "What is it? "

The Order of the Jesuits had devoted themselves to pov-
erty, but accumulated continually. Appointed confessors
and physicians to the soul, they were its perverters; they
valued its moral influence to augment its riches with gifts
and cunning advantages — approaching the pillows of the dy-
ing to speak of holy things, and terrorizing with the infernal
(1) to at last obtain a testamentary will that dispossessed the
widow and orphans, claiming the title of "Protector of
Kings," they gave the example to the regicide; they were
armed with the most audacious privileges, ultramontanes,
against laws, kings, magistrates and priests like themselves.
Passive instruments of the Pope or of the General, they were
independent of all ecclesiastical authority; they depended on
no other than Rome; devoted buffoons and able directors;
they knew how to move, terrorize and subjugate the ignorant,
but were weak and indulgent towards the powerful of the
earth; converting their crimes into virtues, and always hav-
ing a distinguished person at their set vice.

" 11 est avec le del accommodements " — " There are compo-
sures in heaven" — they exclaimed, and pretended that the
gospel was the same with morality. In their object to be-

(1) He also succeeded with the President— Don Miguel San Roman
—to apostatize from his Masonic doctrines was the Reverend Pedro
Gual, in extremis he destroyed his apostization.

come rich, they were either hypocrites or incautious, bat
either one or another they were the most humble of agents.

In its code there was only one unpardonable crime; not
being that of the parricide, the assassin, the sacrilegious,
robber, incestor or violator. That of scandal, only! Cor-
rupter of the faith and dogma, of the ecclesiastical customs
and discipline; bold to present in the pulpit its casuistries
with the assured guarantees of being the true doctrine.

Manufacturers in Asia and America of idolatrous rites, we
have seen in its dark missions its pretended symbol with the
savages, and in the same moment of singing victory at the
arrival of Protestantism; and all the courage, all the self-
denial of its missionaries was but to open a road to the Cal-
vinists or the English. One only country where they re-
mained was Paraguay, where one of them was proclaimed
king; Paraguay, which offered the image of nothing and the
tomb.

Let us write with the eloquence of Quinet: "How tran-
quilly to my country have I invited an alliance, that such a
price to pay to them the most, and none can notice that we are
guarded, for others having the experience with preference,
that the most infamous people of Europe, those of the least
credit and authority are of the habitation of the Society of
Loyola, * * * and that we shall not be worn out until
suspended by that poisoned sleep which for two centuries has
prevailed in Spain and South America."1

How many have been taken by Jesuitism? how many others
have perished? There is no rest beneath its shade, for the
shade of the manzanillo is death.2 We have said that the

(1) Jesuits. Now they have domineered over Ecuador, where they
rule despotically, by the dictator Garcia Moreno, who has submerged
the soil of his country in blood, in floods and seas of the blood of the
Liberals conforming to the oath of Cardinal Albani, which we publish-
at the end of this book ; and how rapidly grew the power of Peru un
der the shadow of the Coronel Don Jose Balta, its actual Prestdent.

(2.) Manzanillo : tree of the Antilles, whose fruit is poisonous and
whose shade is noxious.

Jesuits are the destroyers of dogmas, and the citations we
make in this book prove it; we read the " hundred easy devo-
tions," a book created for the superstitious without religion;
for the men who desire to have one foot in paradise and the
other in hell; for they at one instant cannot reform within and
consecrate themselves to prayer; but that they who desire to
be saved without any labor and without abandoning a life of
orgies and of pleasure. Who are these who create proselytes,
and for all find excuses, making religion a victim of their
doctrines, guilty indulgencies and alliances carnal or political,
so notorious and deplorable, saying to the rich libertine "Ap-
ply to me and I will save you at little cost" ; and to the Virgin,
saluting her in this manner: to those who rise up "Good
Morning, Mary! and Good Night! to those who retire, or without
lifting a scapulary or a sacred heart." All {his is said without
our perceiving how ridiculous are our beliefs and how ultra
is Christianity!

Who are they? The agents of espionage, intrigue, and ac-
cusations; the prime movers of the leagues, civil wars anddragon-
nades1 schisms, murderers; that is what they are! Incarnate en-
emies of legitimate liberty, partners of despotism; that is what
they are! Disturbers of the peace of all states and of all fam-
lies, seducers and conspirators; instructors of the assassins of
kings; authors of slavery and the stolidity of peoples; vassals and
oppressors in the name of God to popes, kings, peoples and to the
most holy and illustrious men; that is tour history! In vain
we seek for a crime that they have not committed or excused.
Where are your works? Perhaps you can cite the noble ef-
forts of some missionaries. You caused the Stuarts to perish
and the Bourbons must disappear forever. This is your fu-
ture, your destiny.2

For a long time they humbled themselves before making

(1) Persecution that was made in France during the siege of Louis
XIV. of the Protestants for which they employed dragoons. — (N. del T.)

(2) This treatise., written in France, in 1845 foretold the last of Dona
Isabel de Bourbon, Queen of Spain.— (N. del T.)

their appearance in public, and now they have invaded the
soil of our country. We are the tyrants of forty thousand
priests, your friends say with pride. France possesses to-day
960 Jesuits.1

Aie we not threatened by the presence of the Jesuits?
Who has not advised us of their existence? Anti-revolution-
ary tendencies, ultramontane systems, an evil that is undefin-
able, and over all the division that is so powerful of the
paternal household; tyrants of 10,000 priests the Jesuits have
disposed of 40,000 pulpits, being its moral and proxy of the
souls of women, and whom they possess, has said Micheler,
reckoning debit with the remainder. Proxies also of the
mothers to obtain their children, for which they demand in
high voice the liberty of their teaching, with the object of
monopolizing to their own profit, the actual generation they re-
pel, for they are confident of forming the heart of the coming
posterity; illusory confidence; for on giving the cry of liberty,
all the world has divined that slavery was the primordial
object of its efforts and denying arbitrary liberty because ar-
bitrariness or actual liberty was not desired.2

But if the Jesuits are to be the directors of learning, must
we despair of the future generation which issues from their
hands? No; because the Jesuits educated Voltaire and Did-
erot their greatest enemies; and further the disciples of the
Jesuits with their writings precipitated the Revolution of
1789. The education by the Jesuits created philosophers,
casuists, and certainly is it shown atheists, over all!

Who can predict with certainty, what shall be the results
of the education by the Jesuits? The habits are relaxed in
the extreme; egotism and rivalry dry up the hearts; what will
the world be if the perverse doctrines have access to modern
society?

(1) We have at the time of the date of this little work to-day in
France many more Jesuits — (N. del T.)

(2) Long live the Revolution of September which brought to us the
liberty of teaching.— fN. del T.]

"Death kills only the body1 but they kill the soul. What
care? To the deadly murderers living on are to be left our
children; here will be lost our children in the future. Jesuit-
ism is the soul of policy and of impeachment; the most ugly
habits of the tattling scholar, surrendering all society for the
college convent; what a deformed spectacle! A whole people
living as an establishment of Jesuits, is to say, that they have
arrived at the lowest occupation of denunciation; treason in
the same home; then the wife is a spy upon her husband,
the brothers spy upon one another, but without any bustle,
we perceive only a sad murmur, a confused noise of people
who confess strange sins, which torment them mutually and
at which they blush in silence."2

The Jesuits destroy the moral and never reach to purify
their habits, currying forward religious quarrels to centuries
without any object of lesson. The Pouabal may be reborn
and a new Clement VI. perhaps may not delay to avenge the
universe.

To re-establish the Jesuits solidly, it will be necessary to
destroy man; the Jesuits are impossible in the meanwhile
when we can consult our soul and our reason; in the mean-
while we notice the palpitation of our heart.

III.

The actual position of the French clergy to-day is the ob-
ject of many grave fears. When the immortal declaration of
1682, the clergy having expelled the Jesuits, they measured
an abyss between them and the others. Who is blind to tnis
abyss? The French clergy remember the eloquent words of
Bossuet: " The Shepherd will unite with the Wolf to guard the
Jlock"

A similar alliance is more than a scandal, it is a sacrilege.

(1) Michelet of the Jesuits.— (N. del T.)

(2) See for example the actual state of Ecuador, the whole of which
country is converted into a college of Jesuits and Peru following be-
hind.—(N. del T.)

The French clergy we do not doubt very promptly detest the
Jesuits; they observe with honor its moral and its history;
expelling the sellers of the temple and marching at the head
of progress, prove that the Gospel is not the precursor of the
sepulchre. Christianity must not be only the religion of the
dead; the Gospel is the charter of man and the proclamation
of his liberty. Minister of God, explain until the last, the
Gospel of Christ. Eighteen centuries have we hoped. The
people, Christ anew has been nailed to the cross; and for a
long time have we seen the blood flow from his wounds; the
generous blood which has flowed for our redemption, running
yet all the days; but the proclamation of the gospel will cica-
trize the bloody gashes.

The French Revolution has commenced the work of equal-
ity and liberty. The apostles of Christ must explain to all
the law of God!] The tablets of Mt. Sinai was the code of
the Hebrews; but we are not ambitious for any other laws
than those of the Gospel. But the soul of the Gospel that
is in the sepulchre and the Church is the door which
covers its entrance; and we trust that only the stone
may be broken and be scattered in every part. The moral of
Christ is eighteen centuries old and has lost nothing of its
eloquence or force. Already is the time that the people see
in the Gospel something else than a theory of what is beyond
the tomb. Kest is the only thing that can be given to the
ashes of the dead; but to the living must be given liberty !

The French clergy will know very soon where are their
true friends. But the priests of false Gods may incense to
emperors and preach^inequality aud slavery; but the priests
of Christ will find the footsteps of their Master in the paths
of love and liberty.

And now, young men, be careful that ye do not have to
repent of living sepulchres when the catastrophe shall be
inevitable. Great things are for you to do. Persist wherever
is the combat of the soul, the danger of life r.nd the reward.
Do not be lost, or then yourselves will become the sepulchre

of the catacombs: "as I, know ye, that God is not the God
of the dead, he is the God of the living."

Note by the Tbanslatob.— If such are the opinions of a liberal
Catholic so beautifully, ardently and eloquently expressed, what
ought not Protestants, Hebrews and liberals to do in America and
around the globe, to throw off the yoke of Rome entirely wherever it
is attempted to be fastened to fetter the people. Repudiate the whole
thing entirely, Jesuits, Dominicans, Franciscans, Augustinians, Car-
thusians, Paulist Fathers, Fathers of the Holy Faith, Pope, Cardinals,
Archbishops, Bishops, Priests, Curates, Convents, Monasteries filled
with lazy, licentious Friars, and clean out the whole business of this
caravansary of prostitution and lust, under the name of the Roman
Catholic religion.

SUDDEN DEATHS OF SOME OF THE POPES
OPPOSED TO THE JESUITS.

Sextus V was stricken down by premature death (imma-
ture morte precepti) at the time of attaining the subjection of
the Jesuits to his established law.

II.

The same fate attended Clement VIII, but bis death did
not immediately happen; it was predicted with certainty by
the Father Bellarmin until the very moment of going to con-
demn the doctrine of Moline favored by the Jesuits.

III.

Innocent XIV died immediately when he meditated upon
the measures for abolishing the Society.

IV.

Clement XIV died immediately after having dissolved the
Jesuits.

It is to be noted that these different corpses and many
others of bishops and cardinals who were as little disposed

toward the Jesuits and always died by thetn, and have con-
tributed evidence for us to regard them with sinister sus-
picions.

The Jesuit Pedro Janige having written against the Society
a work called *' The Jesuit upon the Scaffold," was surprised
by the Holy Fathers, who compelled him to sign a retraction.
Their action was continued until the removal of Father
Jantge, in consequence of a crime that tbey took care to
exempt. Melchoir Inch offer, a Jes lit suspected to be the
author of the " Monarchy of Solipsos," was violently carried
away clandestinely from Rome, whither he had returned to
petition the Pope. The Father Scotti, the true author of
the "Solipsos," escaped with difficulty the poniard and the
poison.

HISTORIC DOCUMENTS AGAINST THE SOCIETY OF

THE JESUITS.

THE AUTHORS ARE

Pope Clement VIII, Francisco de Borgia, third General of
the Jesuits, Geromo Lazuna, San Carlos, The Blessed Pala-
foz, Cardinal Turon, Parliament of Paris, Id., Charles III,
The last moments of Clement XIV, Palafoz to Innocent X,
Monclas, Bull of Benedict IV, The Father Lachaise, Inno-
cent XIII, The Charlotaise, etc.

"The Jesuit is a sword whose hilt is in Rome and its
point everywhere," says General Fox.

HISTORIC TESTIMONIES.
I.

" Vede il signor, di questa camero io governo non dico Pirigi,
mala China, non guia la China, ma tulto il mondo, senzache
messuno sappio come si fa. — (Tambdrini, the General of the
Jesuits.)

"See, sir, from this chamber I govern not only to Paris,
but to China; not only to China, but to all the world, without
any one to know how I do it."

Effectively, not being the Jesuits, but its institutes, subjects
of no king, its general is the first in the world. In 1773 the
Jesuits were 22,000, to-day (1846) they number 46,000, and
who does not fail to ask, "Where are the Jesuits? (God and
the Devil can only answer correctly. — Translator.) Occuli-

HABENT SED NON VIOEUNT.

II.

Opinion of Pope Clement VIII.
(1592.)

" The cueiosity drawn to the Jesuits is gathered from ev-
erywhere; over all, in the confessionals, to know from the pen-
itent, whatever passes in her house, between her children, ser-
vants, or other persons who are domiciled with them, or to whom
they come, and every incident which may happen. If they con-
fess a Prince they have the power to govern all his States, desir-
ing to govern for him, and making him to believe that nothing
will go well without their care and industry."

It is not a philosopher who looks out for the Jesuits, it
is the Chief of the Church; let us see the judgments by its
third General, Francisco Borgia.

III.

"The time will arrive very soon, in which the ' Company
of Jesus' will become very solicitous in the human sciences,
but without a single application to virtue, the ambition will be
to dominate, the overbearing and pride penetrating its soul,
to rule alone and no one can refrain them. The spirit of our
brethren is trampled upon by an unlimited passion for tempo-
ral goods, an eagerness to accumulate with the utmost ardor
of the worldly."

Here is a prediction that does not pertain to Voltaire nor to
Michelet but to Gerome Lanuza, Bishop of Albarracin.

IV.

11 Robbing the alms given to the poor, to the beggars and

the sick, drawing to them the rabble. * * * Contracting
familiarities with women and teaching them to wrong their hus-
bands and to give them their goods to hide."

" A long time have we seen the Society of the Jesuits in
imminent danger of a sudden decadence, for many bad heads
and evil maxims predominate among them."

(Letters of San Carlos of the 15th of April, 1759, to M.
Speciaup.)

VI.

" We have no religious order more prejudicial to the uni-
versal Church, or who have made themselves more revolting
to Christian provinces, etc."

(Bishop Palafoz to Pope Innocent X. Letter II, Chapter
III, Pages 115,116.)

VII.

We read in the sentence given by the parliament of France
of 1662:

"The institute of the Jesuits is inadmissible, for its nature
in its whole estate is contrary to natural right, opposed to
all authority, spiritual and temporal, and on the road to intro-
duce under the cloak of a religious institution, a body politic,
whose essence consists in a continual activity, to reach by
whatever way their desire, direct or indirect, secret or public,
until first an absolute independence, and successively the
usurpation of all authority."

VIII.

The sentence of 1762 contained the following paragraph
relating to the moral of the Jesuits :

"The moral practice of the Society of the Jesuits is per-
verse, destructive of all religious principle arifr of probity; in-
jurious to the Christian morality; pernicious to civil society ;
seditious and contrary to the rights and nature of the royal
power, and to the sacred persons of the sovereigns, and to

the obedience of the subjects; they are adapted to excite the
greater revolts in the States, and to re-form and sustain the
most profound corruption in the hearts of men."

IX.

In reply to a brief of Pope Clement XIII., Charles III. be-
ing King of Spain, he expressed the following, relating to the
Jesuits : ' ' I can assure Your Holiness, that I have the proofs
the most efficacious, of the necessity of expelling the whole
Company, and not any one in particular. I repeat to Your
Holiness with a new assurance, and for your consolation I
pray God that he will inspire what I believe."

When Clement XIV. had signed the extinction of the Jesuits
he was found seated in his office, and said in the presence of
a person distinguished for his merit and his class, "I have
made this suppression, and I do not repent it; but I was not
determined until I had examined to the end, and fully reflect-
ed, and having believed it useful and necessary for the Church,
making it anew if I had not already done so; ma questa so-
pkessione mi dara la moete " — " although this suppression
shall occasion my death."

XI.

No one knew how to interpret a pasquinade at the entrance
of the palace of the Holy Father, which contained these five
letters: I. S. S. S. V. Clement XIV. explained them in this
manner, " In Settembre Sara Sede Vacante." In September
the Holy See will be vacant.

Clement XI V. died with a devouring heat in the throat,
stomach and intestines, ceasing to exist after terrible colics.
At the time of his death, his body was clean, became black
and decomposed in great pieces.

Twice had the life of the Holy Father been attempted by
poison — in the month of April, and at last in June, 1774.

" The Jesuits had devoted themselves to poverty!!! We have
found the Jesuits in power and perhaps with all the riches of

South America; not ceasing to augment their wealth by the indus-
try of its traffic which has been extended until they have opened
not only marktts of cattle, meat and fish, but the stores for the
smallest of trade! ' '

(Second letter of Bishop Palafoz to Innocent X.)

XII.

" Political corrupters of all governments; flatterers of the
great and of their passions; prime movers of despotism ; to
smother the reason and power of authority; enemies of kings
who oppose them and their crooked desires; calumniators of
the many who love with sincerity the prince and the state;
placing a sceptre of iron in the hands of kings and a dagger
in those of their subjects; counseling tyranny and preaching
tyrannicide; binding to its interests the most cruel intoler-
ance with the most scandalous indifference and respect to re-
ligion and morality; permitting all classes of crimes, and not
pardoning disputes over words in subjects little intelligible;
serving idolatry which they regard, a*nd persecuting Catholic-
ism which refuses its confidence. A theological quarrel is in
Europe d. business of state, as much as the superstitions and
worship of Confucius which they permit in Asia."

(M. de Monolair — Mxnu'il of the Jesuits, note 61.)

XIV.

Benedict XIV., by a Bull of December, 1741, prohibited the
Jesuits. "They dare, before us, to enslave the Indians of
Paraguay, to sell them, or buy tbem, etc., * * * sepa-
rating mothers from their children, and to despoil them of
their goods and property." (Page 27.)

XV.

A few days before his death, Father Lachaise said to
Louis XIV, "Sir, I counsel you to elect a confessor in our
company well disposed to your majesty, for at this time they
are very much scattered, numerous and composed of charac-
ters very diverse and impassioned for the glory of the body.
No one can answer for a misfortune, and one evil blow may

very soon be given." The king took care to throw down
the proposition, and it was referred to Marechal, his chief
physician, the which in his first terror he revealed to Blouin,
first chamberlain, and to Bolduc, the first apothecary, his
particular friends, and from whom we have this and many
other anecdotes.

{Memoirs of Duclos, vol. i, page 134.)

XVI.

Pope Innocent XIII. reproached the Jesuits for having
been, in Pekin, the prime movers and solicitors of the incar-
ceration of the missionaries, declaring that for that unheard
of scandal, re-presenting the paper of the constables for their
imprisonment*and jailers for keepers, over all for the respect
to Pedini, Appiani and Guingues, Italian and French mis-
sionaries.

(Vol V of the Anecdotes upon China, page 260.)

XVII.

" Is it honorable to form a duty of espionage between re-
ligious people, and accustom them to assimulate and lie to
tender hearts, and for as much with propensity or inclination
to all?" "The corruption of the soul and the degradation
of the spirit, to tear away from men all sentiments of honor,
and all the causes of emulation; this is to debase humanity
under the pretext of perfecting them." And that use cannot
make of similar instruments a superior ambitious man &nd a
criminal continually occupied in observing and consequently
for sale. Imposing the yoke of belief, that they are sold for
their good; this is the culmination of fanaticism."

(La Chalotais, Manual of the Constitutions of the Jesuits,
page 171, edition in 12.)

XVIII.

"It is for this that the Society of the Jesuits has the power
to hide the sun, and make men blind and deaf to its caprice."
(Montlabc, Manual page 60.)

XIX.

11 The General is the true Pope of the Company of Jesus, and
the plan of this institute is to destroy all authority, and all
government, having concentrated all in its society."

"This ambitious Company is a nation, a power apart
germinating in the loins of all others, changing their sub-
stance and surmounting their ruins."

(Kiquet, member of the Parliament of Toulouse.)

[Verily, a tape-worm. — Translator.]

XX.

"What other religion possesses secret constitutions, priv-
ileges which they do not declare, and regulations which are
forever hidden? * The Church does not limit that

which illumines the reason of man, and by the contrary it
abhors totally the darkness, * * and for this will

come, as much as any desire, the privileges, the instructions,
statutes and regulations of the conduct of the most religious.
Religious men there are in the abodes of the Jesuits, and re-
ligious professors who ignore the constitutions and privileges,
proper rules of the company; but they are the more obliged
to submit to them, and made to follow them; for whose mo-
tives the superiors conduct them by secret regulations known
only to themselves."

(D. Palapoz, Bishop of Osmu to Innocent X.)

To conclude such numerous citations we abandon the pen
with pleasure; being effectively pained of having to trans-
cribe such maxims, although they may be trampled upon
and scoffed at. For the general public who believe that we
are deceived and a compiler of dreams better than the thoughts
of an individual of a religious society, are the ideas of a ban-
dit. We cannot believe that there are men so miserable,
who excuse the parricide, the robber, the assassin, and all
the vicious, adulating despotism and pointing the daggers
against kings.

" A vertigo has for three centuries made the "Company of

Jesus; if these abominable doctrines have not been sufficient
to horrify the world, without having been thrust forth from
the Confessional, who can foretell what we shall be to-day,
and who knows if the power not pertaining to the Order that
the Nineteenth Century may not have the glory of destroying
it forever?"

(Geoege Darnevell.)

CONFESSIONS OF THE JESUITS.

" If we are accused of pride and of intention that all shall
pass through our hands, and depend on us; when they do
not have that upon which to found similar accusations, we
must conduct ourselves in such a manner that the world can-
not vituperate us."

(Epistle of Mucio "Witelleschi, General of the Jesuits.)

II.

Mariana concluded that the Society of Jesus was gangrened.
He believed that it was lost by its crimes, if God did not
shortly establish it upon a more solid foundation.

III.

Geromo Fioraventi said; "I confess it with pain that much
contained in the book of Mariana is very true, and that the
Society of Jesus has peremptory necessity of total i-eform."

POWER OF THE POPES AND OF THE JESUITS.

"The Pope must admonish kings and punish them with
death."
(P. Santabel, del Papa 1626, Chap. XXX, page 296.)

II.

"A man proscribed by the Pope must be put to death every-

where; for the Pope has one jurisdiction, indirect to the
least, over the globe, even to the temporal.1

(MUSENBAUM.)

III.

" It is a strange thing to see men who have made a profes-
sion of religion, (the Jesuits) and to whom no evil orgoodhas
been done by any one, to daily attempt against my existence!"

(Memoirs of Sully VI. Letter of Henry IV.)

IV.

"I do not judge it to be convenient to surrender to the
Jesuits. Can they perhaps guarantee my life? It is well if
they are eager for it; then it may be attempted more than
once against it; I have the proof by experience and can show
some cicatrices of its wounds. There is no necessity of more
invitations, nor excitements to reach to the extremes, con-
senting in his pardon but greatly to my grief and for necessity."

(HenbyIV.)

" Whatever man of the people, not to have other remedy,
we can kill him who tyranically usurps power; for he is a
public enemy."

(Emmanuel Sa, Jesuit.)

VI.

"Evidently," exclaims Andrew Delrio, "it is lawful for
any man to assassinate a tyrant, if having become powerful
at the summit of power and not having other means by which
we can cease the tyrrany."

(1) After reading the maxim, who will defend the temporal power
when it is so that the Company of Jesus have sanctified the manner in
which they do it?

SECRET INSTRUCTIONS

OF THE

COMPANY OF JESUS.

PREFACE.

These particular instructions must be guarded and kept
with careful attention by the superiors, communicated with
prudent caution to a few of the professors; in the meantime
there does not exist any other thing so good for the Society;
but we are charged with the most profound silence, and to
make a false show, should they be written by any one though
founded in the experience we have had. As there are various
professors who are in these secrets, the Society has fixed
the rule, that those who know these reserved instructions
that they cannot pass in any one religious Order, whether it
be of the Carthusians, to cause them to retire from that in
which they live, and the inviolable silence with which they
are to be guarded, all of which has been confirmed by the
Iloly See. Much care must be taken that they do not get
out; for these counsels in the hands of strange persons to the
Society, because they will give a sinister interpretation invid-
ious to our situation.

If (unless God does not permit) we reach success, we must
openly deny that the Society shelters such thoughts, and to
take care that it is so affirmed by those of the Company, that
they are ignorant by not having been communicated, which
they can protest with truth, that they know nothing of such
instructions; and that there does not exist other than the

general printed or manuscripts, which they can present, to
cause any doubt to vanish. The superiors must with pru-
dence and discretion, inquire if any of the Company have
shown these instructions to strangers; for neither for himself,
or for another, they must be copied by no one, without per-
mission of the General or of the Provincial; and when it is
feared that anyone has given notice of these instructions, we
shall not be able to guard so rigorous a secret; and we must
assert to the contrary, all that is said in them, it will be so
given to be understood, that they only show to all, to be
proved, and afterwards they will b6 dismissed.

CHAPTER I.

THE MANNER OF PROCEDURE WITH WHICH THE SOCIETY MUST
BE CONDUCTED WHEN CONSIDERING THE COMMENCING OF
SOME FOUNDATION.

1. To capture the will of the inhabitants of a country, it
is very important to manifest the intent of the Society, in
the manner prescribed in the regulations in which it is said,
that the Company must labor with such ardor and force for
the salvation of their neighbor as for themselves. For the
better inducement of this idea, the most opportunely that we
practice the most humble oihces, visiting the poor, the afflict-
ed, and the imprisoned. It is very convenient to confess
with much promptness, and to hear the confessions, showing
indifference, without teasing the penitents; for this, the
most notable inhabitants will admire onr fathers and esteem
them; for the great charity they have for all, and the novelty
of the subject.

2. To have in mind that it is necessary to ask with reli-
gious modesty, the means for exercising the duties of the So-
ciety, and that it is needful to procure and acquire benevo-

lence, principally of the secular ecclesiastics, and of persons
of authority, that may be conceived necessary.

3. When called to go to the most distant places, where
alms are to be received, they are to be accepted, no matter
how small they may be, after having marked out the necessi-
ties of ourselves. Notwithstanding, it will be very convenient
at the moment to give those alms to the poor, for the edifica-
tion of those who do not have an exact understanding of the
Company; and, "but we must in advance be more liberal with
ourselves.''

4. All must labor as if we were inspired by the same spirit;
and each one must study to acquire the same styles, with the
object of uniformity among so great a number of persons, ed-
ifying the whole; those who do the contrary must be expelled
as pernicious.

5. In a beginniug it is not convenient to purchase prop-
erty; but in case they can be found, some good sites may be
bought, saying that they are to belong to other persons, using
the names of some faithful friends, who will guard the secret.
The better to make our poverty apparent, the property near-
est our colleges must belong to colleges the most distant,
that we can prevent the princes and magistrates from ever
knowing that the income of the Society has a fixed point.

6. We must not ourselves go out to reside to form col-
leges, except to the rich cities; for in this we must imitate
Christ, who remained in Jerusalem; and as he alone, passed
by the less considerable populations.

7. We must obtain and acquire of the widows all the
money that we can, presenting ourselves at repeated times to
their sight our extreme necessity.

8. The Superior over each province is the one to whom we
must account with certainty, the income of the same; but the
amount to the treasurer at Rome, it is, and must always be, an
impenetrable mystery.

9. It is for us to preach and say in all parts and in all
conversations, that we have come to teach the young and aid
the people; and this without interest in any single species and
without exception of persons, and that we are not so onerous
to the people as other religious orders.

CHAPTER II.

THE MANNER WITH WHICH THE FATHERS OF THE SOCIETY MUST
CONDUCT THEMSELVES TO ACQUIRE AND PRESERVE THE FAMIL-
IARITY OF PRINCES, MAGNATES AND POWERFUL AND RICH
PERSONS.

1. It is necessary to do all that is possible to gain com-
pletely the attentions and aifections of princes and persons
of the most consideration; for that, who, being on the out-
side, but in advance, all of them will be constituted our
defenders.

2. As we have learned by experience that princes and
potentates are generally inclined to the favor of the ecclesi-
astics, when these disseminate their odious actions, and when
they give an interpretation that they favor, as is to be noted
among the married, contract with their relations or allies; or
in other similar things; assembling much with them, to ani-
mate those who may be found in this case, saying to them
that we confide in the assurance of the exemptions, that by
intervention of us fathers, which the Pope will concede, if
he is made to see the causes, and will present other examples
of similar things, exhibiting at the same time the sentiments
that we favor, under the pretext of the common good and the
greater glory of god that is the object of the Society.

3. If at this same assembly the prince treats of doing
something, that will not be agreeable to all the great men,
for which we are to stir up and investigate, meanwhile,

counselling others to conform with the prince, without ever
descending to treat of particularities, for fear there may not
be a successful issue of the matter, for which the Company
will be imputed blame; and for this, if this action shall be
disapproved, there will be advertences presented to the con-
trary that may be absolutely prohibited and put in jeopardy,
the authority of some of the fathers, of whom it can be said
with certainty, that they have not had notice of the secret in-
structions; for that, it can be affirmed with an oath, that the
calumny to the Society, is not true in respect to that which is
imputed to it.

4. To gain the good will of Princes, it will be very conve-
nient to insinuate with skill; and for third persons, that we
fathers, are a means to discharge honorable and favorable
duties in the courts of other kings and princes, and more
than any one else in that of the Pope. By this means we
can recommend ourselves and the Society; for the same, no
one must be charged with this commission but the most zeal-
ous persons and well versed in our institute.

5. Aiming especially to bring over the will of the fa-
vorites of princes and of their servants, by means of presents
and pious offices, that they may give faithful notice to us fa-
thers of the character and inclinations of the princes and
great men. Of this manner the Society can gain with facility
as much to one as to others.

6. The experience we have had, has made us acquainted
with the many advantages that have been taken by the Soci-
ety of its intervention in the marriages of the House of Aus-
tria, and of those which have been effected in other king-
doms, France, Poland, and in various duchies. Forasmuch
assembling, proposing with prudence, selecting choice per-
sons who may be friends anti families of the relatives, and of
the friends of the Society.

7. It will be easy to gain the princesses, making use of
their valets; by that, coming to feed and nourish with rela-

tions of friendship, by being located at the entrace in all
parts, and thus become acquainted with the most intimate
secrets of the familiars.

8. In regard to the direction of the consciences of great
men, we confessors must follow the writers who concede the
greater liberty of conscience. The contrary of this is to ap-
pear too religious; for that they will decide to leave others
and submit entirely to our direction and counsels.

9. It is necessary to make reference to all the merits of
the Society; to the princes and prelates, and to as many as
can lend much aid to the Society, after having shown the
transcendency of its great privileges.

10. Also, it will be useful to demonstrate, with prudence
and skill, such ample power which the Society has, to ab-
solve, even in the reserved cases, compared with that of other
pastors andpriests;also, that of dispensing with the fasts, and
of the rights which they must ask and pay, in the impedi-
ments of marriage, by which means many persons will recur
to us, whom it will be our duty to make agreeable.

11. It is not the less useful to invite them to our sermons,
assemblies, harangues, declamations, etc., composing odes in
their honor, dedicating literary works or conclusions; and if
we can for the future, give dinners and greetings of divers
modes.

12. It will be very convenient to take to our care the re-
conciliation of the great, in the quarrels and enmities that
divide them ; then by this method we can enter, little by lit-
tle, into the acquaintance of their most intimate friends and
secrets; and we can serve ourselves to that party which will
be most in favor of that which we present.

13. If there should be some one at the service of a mon-
arch or prince, and he were an enemy of our Society, it is
necessary to procure well for ourselves better than for others,
making him a friend, employing promises, favors, and ad-

vances, which shall be in proportion to the same monarch or
prince.

14. No one shall recommend to a prince any one, nor
make advances to any who have gone out from us, being out-
side of our Company, and in particular to those who volun-
tarily verified, for yet when they dissimulate they will always
maintain an inextinguishable hatred to the Society.

In fine, each one must procure and search for methods to
increase the affection and favor of princes, of the powerful,
and of the magistrates of each population, that whenever oc-
casion is offered to support, we can do much with efficacy
and good faith, in benefiting ourselves, though contrary to
their relations, allies and friends.

CHAPTER III.

HOW THE SOCIETY MUST BE CONDUCTED WITH THE GREAT AU-
THORITIES IN THE STATE, AND IN CASE THEY ARE NOT RICH WE
MUST LEND OUR SERVICES TO OTHERS.

1. The care consigned to us, that we must do all that is
possible, for to conquer the great; but it is also necessary to
gain their favor to combat our enemies.

2. It is very conducive to value their authority, prudence
and counsels, and induce them to despise wealth, at the same
time that we procure gain and employ those that can redeem
the Society; tacitly valuing their names, for acquisition of
temporal goods if they inspire sufficient confidence.

3. It is also necessary to employ the ascendant of the pow-
erful, to temper the malevolence of the persons of a lower
sphere and of the rabble against our Society.

4. It is necessary to utilize, whenever we can, the bishops,
prelates and other superior ecclesiastics, according to the di-
versity of reason, and the inclination we manifest.

5. In some points it will be sufficient to obtain of the pre-
lates and curates, that which it is possible to do, that their
subjects respect the society7; and that obstructing the exercise
of its functions among those who have the greatest power, as
in Germany, Poland, etc. It will be necessary to exhibit the
most distinguished attentions for that, mediating its authority
and that of the princes, monasteries, parishes, priorates, pa-
tronates, the foundations of churches and the pious places,
can come to our power. Because we can with more facility
where the Catholics will be found mixed with heretics. It is
necessary to make such prelates see the utility and merit that
we have in all this, and that never will thev have so much
valuation from the priests, friars, and for the future from the
faithful. If making these changes, it is necessary to publicly
praise their zeal, although written, and to perpetuate the
memory of their actions.

6. For this it is necessary to labor, to the end, that the
prelates will place in the hands of us fathers, as confess-
ors and counsellors: and if they aspire to more elevated po-
sitions in the Court of Rome, we must unite in their favor
and aid their pretensions with all our forces, and by means
of our influence.

7. We must be watchful that when the bishops are insti-
tuting principal colleges and parochial churches, that the fa-
culties are taken from the Society, and placed in both vica-
rious establishments, with the charge of cures, and that the
Superior of the Society to be, that all the government of
these churches shall pertain to us, and that the parishioners
shall be our subjects, of the method that all can be placed in
them.

8. Where there are those of the academies who have been
driven out from us, and are contrary; where the Catholics
or the heretics obstruct our installation, we will compound
with the prelates, and make ourselves the owners of the first
cathedrals; for thus shall we make them to know the necessi-
ties of the Society.

9. Over all, we mnst be very certain to procure the pro-
tection and affection of the prelates of the Church, for the
cases of beatification or canonization of ourselves; in whose
subjects convened further, to obtain letters from the powerful
and of the princes, that the decisions may be promptly at-
tained in the Catholic Court.

10. If it shall be accounted that the prelates or magnates
should send commissioned representatives, we must put
forth all ardor, that no other priests, who are in dispute
with us, shall be sent; for the reason, that they shall not
communicate their animadversion, discrediting us in the
cities and provinces we inhabit; and that if they pass by
other provinces and cities, where there are colleges, they will
be received with affection and kindness, and be so splendidly
treated as a religious modesty will permit.

CHAPTEE IV.

OF THAT WHICH WE MUST CHARGE THE PREACHERS AND CONFESS-
ORS OF THE GREAT OF THE EARTH.

1. Those of us who may be directed to the princes and
illustrious men, of the manner in which we must appear be-
fore them, with inclination unitedly "to the greater glory of
God," obtaining — with its austerity of conscience, that the
same princes are persuaded of it; for this direction we must
not travel in a principle to the exterior or political govern-
ment, but gradually and imperceptibly.

2. Forasmuch there will be opportunity and conducive
notices at repeated times, that the distribution of honors and
dignities in the Eepublic is an act of justice; and that in a
great manner it will be offending God, if the princes do not
examine themselves and cease carrying their passions, pro-
testing to the same with frequency and severity, that we do
not desire to mix in the administration of the State; but when
it shall become necessary to so express ourselves thus, to

have your weight to fill the mission that is recommended.
Directly that the sovereigns are well convinced of this, it will
be very convenient to give an idea of the virtues that may be
found to adorn those that are selected for the dignities and
principal public changes; procuring then and recommending
the true friends of the Company; notwithstanding, we must
not make it openly for ourselves, but by means of our friends
who have intimacy with the prince that it is not for us to
talk him into the disposition of making them.

3. For this watchfulness our friends must instruct the
confessors and preachers of the Society near the persons ca-
pable of discharging any du'y, that over all, they must be gen-
erous to the Company; they must also keep their names, that
they may insinuate with skill, and upon opportune occasions
to princes, well for themselves or by means of otheis.

4. The preachers and confessors will always present them-
selves so that they must comport With the princes, lovable
and affectionate, without ever shocking them in sermons,
nor in particular conversations, presenting that which rejects
all fear, and exhorting them in particular to faith, hope and
justice.

5. Never receive gifts made to any one in particular, but
that for the contrary; but picture the distress in which the
Society or college may be found, as all are alike; having to
be satisfied with assigning each one a room in the house,
modestly furnished; and noticing that your garb is not over
nice; aud assist with promptness to the aid and counsel of
the most miserable persons of the palace ; but that you do not
say it of them, but only those who have agreed to serve the
powerful.

6. Whenever the death occurs of any one employed in the
palace, we must take care of speaking with anticipation, that
they fail in the nomination of a successor, in their affection
for the Society; but giving no appearance to cause suspicion
that it was the intent of usurping the government of the
prince; for which, it must not be from us that it is said; take

a part direct; but assembling of faithful or influential friends
who may be found in position of rousing the hate of one and
another until they become inflamed.

CHAPTER V.

OF THE MODE OF CONDUCTING THE SOCIETY WITH RESPECT TO
OTHER ECCLESIASTICS WHO HAVE THE SAME DUTIES AS OUR-
SELVES IN THE CHURCH.

1. It is necessary to help with valor these persons, and
manifest in their due time to the princes and lords that are
always ours, and being constituted in power, that our Society
contains essentially the perfection of all the other orders, with
the exception of singing; and manifesting an exterior of aus-
terity in the mode of life and in dress; and that if in some
poiuts they excel the communities of the So iety, this shines
with greater splendor in the Church of Go 1.

2. We must inquire into and note the defects of the other
fathers, and when we find them, we must divu'ge among our
faithful friends, as condoling over them; we must show that
such fathers do not discharge with certainty, that we do our-
selves the functions, that souie and others recommend.

3. It is necessary that the fathers of our Society oppose
with all their power the other fathers who intend to found
houses of education to instruct the youths among the popu-
lations where ours are fouud teaching with acceptation and
approval; and it will be very convenient to indicate our pro-
jects to princes and magistrates, that such people will excite
disturbances and commotions if they are not prohibited trom
teachiug; and that in the last result, the damage will fall
upon the educated, by being instructed by a bad method,
without any necessity; posting them that the Company is
sufficient to teach the j'outh. In case that the fathers bear
letters of the Pontificate, or recommendations from the Car-
dinals, we must work in opposition to them, mating the

princes and i reat men to point out to the Pope the merits of
the Society and its intelligence for the pacific instruction of
the youths, to which end, we must have and obtain certifica-
tions of the authorities upon our good condu -t and suffi-
ciency.

4. Haviug notwithstanding to form duties, our fathers in
displaying singular proofs of our virtue and erudition, making
them to exercise the alumnos (graduates) in their studies in
methods of functions, scholars of diversion, capable of draw-
ing applause, making for supposition, these representations
in the presence of the great magistrates and concurreuce of
other classes.

CHAPTER VI.

OF THE MODE OF ATTRACTING RICH WIDOWS.

1. We must elect effective fathers already advanced in
years, of lively complexion and conversation, agreeable to
visit these ladies, and whence they can promptly note in
them appreciation or affectiou for our Society; making offer-
ings of good works and the merits of the sime; that, if they
accept them, and succeed in having them frequent our tem-
ples, we must assign to them a confessor, who will be able of
guiding them in the ways that are proper, in the state of
widowhood, making the enumeratiou and praises of satisfac-
tion that should accompany such a state; making them believe
and yet with certainty that they who serve as such, is a merit
for eternal life, being efficacious to relieve them from the
pains of purgatory.

2. The same confessor will propose to them to make and
adorn a little chapel or oratory in their own'house, to confirm
their religious exercises, because by this method we can
shorten the commuuication, more easily hindering those who
visit others; although if they hive a particular chaplain, and
will content to go to him to celebrate the mass, making op-

portune advertencies to her who confesses, to the effect and
treating her as being left to be overpowered by said Chaplain.

3. We must endeavor skillfully bat gently to cause them
to change respectively to the Order and to the method of the
House, and to conform as the circumstances of the person
will permit, to whom they are directed, their propensities,
their piety, and yet to the place and situation of the edifice.

4. We must not omit to have removed, little by little, the
servants of the house that are not of the same mind with
ourselves, proposing that they shall be replaced by those
persons who are dependent on us, or who desire to be of the
Company; for by this method we can be placed in the chan-
nel of communication of whatever passes in the family.

5. The constant watch of the confessor will have to be,
that the widow shall be disposed to depend on him totally,
representing that her advances in grace are necessarily bound
to this submission.

6. We are to induce her to the frequency of the sacra-
ments, and especially that of penitency, making her to give
account of her deeper thoughts and intentions; inviting her
to listen to her confessor, when he is to preach particular
promising orations; recommending equally the recitation each
day of the litanies and the examination of conscience.

7. It will be very necessary in the case of a general con-
fession, to enter extensively into all of her inclinations; for
that it will be to determine her, although she may be found
in the hands of others.

8. Insist upon the advantages of widowhood, and the in-
convenience of marriage; in particular that of a repeated one,
and the dangers to which she will be exposed, relatively to
her particular businesses into which we are desirous of pen-
etrating.

9. We must cause her to talk of men whom she dislikes,
and to see if she takes notice of anyone who is agree, ible,

and represent to her that he is a man of bad life; procuring
by these means disgust of one and another, and repugnant to
unite with anyone.

10. When the confessor has become convinced that she
has decided to follow the life of widowhood, he must then
proceed to counsel her to dedicate herself to a spiritual life,
but not to a monastic one, whose lack of accommodations
will show how they live; in a word, we must proceed to
speak of the spiritual life of Pauline and of Eustace, &c.
The confessor will conduct her at last, that having devoted
the widow to chastity, to not less than for two or three years,
she will then be made to renounce a second nuptial forever.

In this case she will be found to have discarded all sorts
of relations with men, and even the diversions between
her relatives and acquaintances, we must protest that she
must uuite more closely to God. With regard to the ecclesi-
astics who visit her, or to whom she goes out to visit, when
we cannot keep her separate and apart frum all others,
we must labor that those with whom she treats shall be
recommended by ourselves or by those who are devoted to us.

11. In this state, we must inspire her to give alms, under
the direction, as she will suppose, of her spiritual father;
then it is of great importance that they shall be employed
with utility; more, being careful that there shall be discretion
in counsel, causing her to see that inconsiderate alms are the
frequent causes of many sius, or serve to foment at last, that
they are not the fruit, nor the merit which produced them.

CHAPTER VII.

SYSTEM WHICH MUST BE EMPLOYED WITH WIDOWS AND METHODS
OF DISPOSING OF THEIE PROPERTY.

1. It will be necessary to inspire her to continue to perse-
vere in her devotion and the exercise of good works and of
disposition, in not permitting a week to pass, to give away

some part of her overplus, in honor of Jesus Christ, of the
Holy Virgin and of the Saint she has chosen for her patron;
giving this to the poor of the Company or for the ornamenting
of its churches, until she has absolutely disposed of the first
fruits of her property as in other times did the Egyptians.
(Hebrews.)

2. When the wHows, the more generally to practice their
alms, must be given to know with perseverance, their lib-
erality in favor of the Company; and they are to be assured
that they are participants in all the merits of the same, and
of the particular indulgences of the Provincial; and if they
are persons of much consideration, of the General of the
Order.

3. The widows who having made vows of chastity, it will
be necessai'y for them to renew them twice per annum, con-
forming to the custom that we have established; but permit-
ting them notwithstanding, that day some honest freedom
from restraint by our fathers.

4. They must be frequently visited, treating them agree-
ably; referring them to spiritual and diverting histories,
conformable to the character and inclination of each one.

5. But that they may not abate, we must not use too much
rigor with them in the confessional: that it may not be, that
they by having empowered others of their benevolence, that
we do not lose confidence of recovering their adhesiou,
having to proceed in all cases with great skill and caution,
being aware of the inconstancy natural to woman.

6. It is necessary to-have them do away with the habit of
frequenting other churches, in particular those of convents;
for which it is necessary to often remind them, that in our
Order there are possessed mauy indigencies that are to be
obtained only partially by all the other religious corporations.

7. To those who may be found in the case of the garb of
mourning, they will be counselled to dress a little more
agreeable, that they may at the same time, unite the aspect of

mourning with that of adornment, to draw them away from
the idea of being found directed by a man who has become a
stranger to the world. Also with such, that they may not be
very much endangered, or particularly exposed to volubility,
we can concede to them, as if they maintained their conse-
quence and liberality, for and with the Society, that which
drives sensuality away from them, being with moderation
and without scandal.

8. We must manage that in the houses of the widows
there shall be honorable young ladies, of 'rich and noble
families; that little by little they become accustomed to our
direction and mode of life; and that they are given a director
elected and established by the coniessor of the family, to be
permanently and always subject to all the reprehensions and
habits of the Company; and if any do not wish to submit to
all, they must be sent to the houses of their fathers, or to
those from which they were brought, accusing them directly
of extravagance and of glaring and stained character.

9. The care ot the health of the widows, and to propor-
tion some amusement, it is not the least important that we
should care for their salvation; and so, if they complain of
some indisposition, we luust prohibit the fast, the hair cloth
girdle, and the discipline, without permitting them to go to
church; further continue the direction, cautiously and secretly
with such, that they may be examined in their houses ;if they
are given admission into the garden, and edifice of the college,
with secresy; and if they consent to converse and secre'ly
entertain with those that they prefer.

10. To the end that we may obtain, that the widows em-
ploy their utmost in obsequiousness to the Society, it is the
duty to represent to them the perfection of the life of the
holy, who have renounced the world, estranged themselves
from their relations, and despising their fortunes, conse-
crating themselves to the service of the Supreme Being with
entire resignation and content. It will be necessary to pro-
duce the same effect, that those who turn away to the Con-

stitutions of the Society, and their relative examination to
the abandonment of all things. We must cite examples of
the widows who have reached holiness in a very short time;
giving hopes of their being canonized, if their perseverance
does not decay; and promising for their cases our influence
with the Holy Father.

11. We must impress in their souls the persuasion that,
*f they desire to enjoy complete tranquility of conscience it
will be necessary for them to follow without repugnance,
without murmuring, nor tiring, the direction of the con-
fessor, so in the spiritual, as in the eternal, that she may be
found destined to the same God, by'their guidance.

12. Also we must direct with opportunity, that the Lord
does not desire that they should give alms, nor yet to fathers
of an exemplary life, known and approved, without consult-
ing beforehand with their confessor, and regulating the dicta-
tion of the same.

13. The confessors must take the greatest care, that
the widows and their daughters of the confessional, do not
go to see other fathers under any pretext, nor with them.
For this, we must praise our Society as the Order most
illustrious of them all; of greater utility in the Church, and
of greater authority with the Pope and with the princes;
perfection iu itself; then dismiss the dream of them, and
menace them, that we can, and that we are no correspondents
to them, we can say, that we do not consent to froth and do
as among other monks who count in their convents many
ignorant, stupid loungers who are indolent in regard to the
other life, and intriguers in that to disorder, &c.

14. The confessors must propose and persuade the wid-
ows to assign ordinary pensions and other annual quotas to
the colleges £.nd houses of profession for their sustenance
with especialty to the professed house at Rome; and not for-
getting to remind them of the restoration of the ornaments
of the temples and replenishing of the wax, the wine, and
other necessaries for the celebration of the mass.

15. If they do not make relinquishment of their property
to the Company, it will be made manifest to them, on appa-
rent occasion in particular, when they are found to be sick,
or in danger of death; that there are many colleges to be
founded; and that they may be excited with sweetness and
disinterestedness, to make some disbursements as merit for
God, and in that they can found his eternal glory.

16. In the same manner, we must proceed with regard to
princes and other well doers, making them to see that such
foundations will be made to perpetuate their memoiy in this
world, and gain eternal happiness, and if some malevolent
persons adduce the example of Jesus Christ, saying, that
then he had no place to recline his head, the Company bear-
ing his name should be poor in imitation of himself, we must
make it known and imprint it in the imagination of those,
and of all the world, that the Church has varied, and that in
this day we have become a State; and we must show author-
ity and grand measures against its enemies that are very
powerful, or like that little stone prognosticated by the
prophet, that, divided, came to be a great mountain. Incul-
cate constantly to the widows who dedicate their alms and
ornaments to the temples, that the greater perfection is in
disposing of the affection and earthly things, ceding their
possession to Jesus Christ and his companions.

15. Being very little, that which we must promise to the
widows, who dedicate and educate their children for the
world, we must apply some remedy to it.

CHAPTER VIII.

METHODS BY WHICH THE CHILDREN OF RICH WIDOWS MAY BE
CAUSED TO EMBRACE THE RELIGIOUS STATE, OR OF DEVOTION.

1. To secure our object, we must create the custom, that
the mothers treat them severely, and show to them, that we
are in love with them. Coming to induce the mothers to do

away with their tastes, from the most tender age, and regard-
ing, restraining, <fcc, &c, the children especially; prohibit-
ing decorations and adornments when they enter npon com-
petent age; that they are inspired in the vocation for the
cloister, promising them an endowment of consideration, if
thejr embrace a similar state; representing to them the insip-
idity that is brought with manimony, and the disgust that
has been experienced in it; signifying to them the weight
they would sit under, for not having maintained in the celi-
bate. Lastly, coming to direct in the conclusions arrived at
by the daughters of the widows, so fastidious of living with
their mothers, that theii feet will be directed to enter into a
convent.

2. We must make ourselves intimate with the sons of the
widows, and if for them an object or the Company, and cause
them to penetrate the intent in our colleges, making them to
see thiugs that can call their attention by whatever mode,
such as gardens, vineyards, country houses, and the farm
houses where the masters go to recreate; talk to them of the
voyages the Jesuits have made to different countries, of their
treating with princes, aud of much that can capture the
young; cause them to note the cleauliuess of the refectory,
the eominodiousness of the lodges, the agreeable conversa-
tion we have among ourselves, the suavity of our rule, and
that we have all for the object of the greater glory of God;
show to them the preeminence of our Order over all the
others, taking care that the conversations we have shall be
diverting to pass to that of piety.

3. At proposing to them the religious state, have care of
doing so, as if by revelation; and in general, insinuating di-
rectly with sagacity, the advantage and sweetness of our in-
stitute above all others; and iu conversation cause them
to understand the great sin that will be committed against
the vocation of the Most High; in line, induce them to make
some spiritual exercises that they may be enlightened to the
choice of this state.

4. We must do all that is possible that the masters and
professors of the youth indicated shall be of the Company,
to the end, of beiug always vigilant over these, and counsel
them; but if they cannot be reduced, we must cause them to
be deprived of some things, causing that their mothers shall
manifest their censure and authority of the house, that they
may be tired of that sort of life; and if, finally, we cannot
obtain their will to enter the Society, we must labor; because
we can remand them to other colleges of ours that are at a
distance, that they may study, procuring impediment, that
their mothers show endearment and affection, at the same
time, continuing for our part, in drawing them to us by
suavity of methods.

CHAFTEK IX.

UPON THE AUGMENTING OF BEVENUE IN THE COLT EGES.

1. We must do all that is possible, because we do not
know if bound with the last vow of him, who is the claim tnt
of an inheiitance, meanwhile we do not know if it is con-
firmed, to not be had in the Company a younger brother, or
of some other reason of much entity. Before all, that which
we must procure, are the augmentations of the Society with
rules to the ends agreed upon by the superiors, which must be
conformable: for that the Church returns to its primitive
splendor for the greater- glory of God; of fate that all the clergy
shall be found animated by a united spirit. To this end, we
must publish by all methods, that the society is comp -sed in
part of professors so poor, that are wanting of the most in-
dispensable, to not be for the beneficence ot the faithful; and
that another part is of fathers also poor, although living upon
the product of some household property; but not to be griev-
ous to the public, in the midst of their studies, their ministry,
as are other ordinary mendicants. The spiritual directors of
princes, great men, accommodating widows, and of wlom
we have abundant hope, that they will be disposed at last
to make gifts to the Company in exchange for spiritual and

eternal things, that will be proportioned, the lands and tem-
poralities which they possess; for the same, carrying always
the idea, that we are not to lose the occasion of receiving al-
ways as much as may be offered. If promises and (he fulfill-
ment of them is retarded, they are to be remembered with
precaution, dissimulating as much as we can the coveting of
riches. When some confessor of personages or other people,
will not be apt, or wants subtility, that in these subjects is
indispensable, he will be retired with opportunity, although
others may be placed anticipatedly ; and if it be entirely
necessary to the penitents, it will be made necessary to take
out the destitute to distant colleges, representing that the So-
ciety has need for them there; because it being known that
some youn<j widows, having unexpectedly failed, the Company
not having the legacy of very precious movables, having been
careless by not accepting in due time. But to receive these
things, we could not attend at the time, and only at the good
will of the penitent.

2. To attract the prelates, canonicals and other rich eccle-
siastics, it is necessary to employ certain arts, and in place
procuring them to practice in our houses spiritual exercises,
and gradually and energetically of the affection that we profess
to divine things; so that they will be affectioned towards the
Society and that they will soon offer pledges of their adhesiou.

3. The confessors must not forget to ask with the greatest
caution and on adequate occasions of those who confess, what
are their names, families, relatives, friends, and pioperties,
informing their successors who follow them, the state, inten-
tion in which they will be found, and the resolution which
they have takeu; that which they have not yet determined
obtaining, having to form a plan for the future to the
Company. When it is founded, whence directly there are
hopes of utility; for it will not be convenient to ask all at
once; they will be counseled to make their confession each
week, to disembarrass the conscience much before, or to the
title of penitence. They will be caused to inform the con-

fessor with repetition, of that which at one time they have
not given sufficient light; and if they have been successful by
this means, she will come, being a woman, to make confession
with frequency, and visit our church; and being a man, he
will be invited to our houses and we are to make him familiar
with ourselves.

4. That which is said in regard to widows, must have
equal application to the merchants and neighbors of all
classes, as being rich and married, but without children, of
that plan by which the Society can arrive to be their heirs,
if we put in play the measures that we may indicate; but
over all, it will be well to have present, as said, near the rich
devotees that treat with us, and of whom the vulgar can
murmur, when more, if they are of a class not very elevated.

5. Procuring for the rectors of the collages entrance for
all the ways of the houses, parks, groves, forests, lawns, ara-
ble lands, vineyards, olive orchards, hunting grounds, and
whatever species of inheritances which they meet with in the
end of their rectory; if their owners pertain to the nobility,
to the clergy, or are negotiators, particulars, or religious
communities, inquiring the revenues of each one, their loads
and what they pay for them. All these dates or notices they
are to seek for with great skill and to a fixed point, energeti-
cally yet from the confessional, then of the relations of
friendship, or of the accidental conversations; and the con-
fessor meets with a penitent of possibles, he will be placed in
knowledge of the rector, obtaining by all methods the one
conserved.

6. The essential point to build upon, is the following:
that we must so manage, that in the ends we gain the will
and affections of our penitents, and other persons with whom
we treat, accommodating ourselves to their inclinations if
they are conducive. The Provincials will take care to direct
some of us to points, in which reside the nobility and the
powerful; and if the Provincials do not act with opportunity,
the rectors must notice writh anticipation, the crops (the field
of operations) that are there, which we go to examine.

7. When we receive the sons of strong houses in the Com-
pany, they must show whether they will be easy to acquire
the contracts and titles of possession; and if so they were to
enter of themselves, of which they may be caused to cede
some of their property to the college, or the usufruct (profit)
or for rent, or in other form, or if they can come for a time
into the Society, the gain of which may be very much of an
object, to give a special understanding to the great and pow-
erful, the narrowness in which we live, and the debts that are
pressing us.

8. When the widows, or our married devoted women, do
not have more than daughters, we must persuade them to
the same life of devotion, or to that of the cloister; but that
except the endowment that they may give, they can enter
their property in the Society gently; but when they have
husbands, those that would object to the Company, they will
be catechized; and others who desire to enter as religiouses
in other Orders, with the promise of some reduced amount.
When there may be an only son, he must be attracted at all
cost, inculcating the vocation as made by Jesus Christ;
causing him to be entirely disembarrassed frem the fear of
its fathers, and persuading him to make a sacrifice very ac-
ceptable to the Almighty, that he must withdraw to His au-
thority, abandon the paternal house and enter in the Com-
pany; the which, if he so succeeds, after having given part to
the General, he will be sent to a distant novitiate; but if they
have daughters, they will primarily dispose the daughters for
a religious life; and they will be caused to enter into some
monastery, and afterwards be received as daughters in the
Company, with the succession of its properties.

9. The Superiors will place in the channel of the circum-
stances, the confessors of these widows and married peo-
ple, that they on all future occasions may act for the benefit
of the Society; and when by means of one, they cannot take
out part he will be replaced with another; and if it is made
necessary, he will be sent to great distances, of a manner that
he caunot follow understanding^ with these families.

10. If we can succeed in convincing the widows and de-
voted persons, who aspire with fervor to a perfect life, and
that the better means to obtain it is by ceding ail their
properties to the Society, supporting by their revenues, that
they will be religiously administered until their death, con-
forming to the degree of necessity in which they may be
found, and the just reason that may be employed for their
persuasion is, that by this mode, they can be exclusively dedi-
cated to God; without attentions and molestations, which
would perplex them, and that it is the only road to reach the
highest degree of perfection.

11. The Superiors craving the confidence of the rich, who
are attached to the Company, delivering receipts of its
proper hand writing whose payment afterwards will differ; not
forgetting to often visit those who loan, to exhort them above
all in their infirmities of consideration, as to whom will devolve
the papers of the debt; because it is not so to be found
mention of the Company in their testament; and by this
course we must acquire properties, without giving cause
for us to be hated by the heirs.

12. We must also in a grand manner ask for a loan, with
payment of annual interest, and employ the same capital in
other speculation to produce greater revenues to the Society;
for at such a time, succeeding to move them with compas-
sion to that which they will lend to us, we will not lose the
interest in the testament of donation, when they see that
they found colleges and churches.

13. The Company can report the utilities of commerce,
and value the name of the merchant of credit, whose friend-
ship we may possess,

14. Among the peoples where our fathers reside, we must
have physicians faithful to the Society, whom we can especi-
ally recommend to the sick, and to paint under an aspect
very superior to that of other religious orders, and secure
direction that we shall be called to assist the powerful, parties

larlv in the hour of death.
3*

15. That the confessors shall visit with assiduity the sick,
particularly those who are in dauger, and to honestly elimi-
nate the other fathers, which the superiors will procure, when
the confessor sees that he is obliged to remove the other from
the suffering, to replace and maintain the sick in his good
intentions. Meanwhile we must inculcate as much as we can
Avith prudence, the fear of hell, <£c, &c, or when, the lesser
ones of purgatory; demonstrating that as water will put out
fire, so will the same alms blot out the sin; and that we can-
not employ the alms better, than in the maintaining and sub-
sidizing of the persons, who, by their vocation, have made
profession of cariug for the salvation of their neighbor; that
in this manner the sick can be made to participate in their
merits, and find satisfaction for their own sins; placing be-
fore them that charity covereth a multitude of sins; and that
also, we can describe that charity, is as a nuptial vestmeut,
without which, no one can be admitted to the heavenly table.
In fine it will be necessary to move them to the citations of
the scriptures, and of the holy fathers, that according to the
capacity of the sick, we can judge what is most efficacious to
move them.

1G. We must teach the women, that they must complain
of the vices of their husbands, and the disturbances which
they occasion, that they can rob them in secret of some
amounts of money, to offer to God, in expiation of the sins of
their husbauds, and to obtain their pardon.

CHATTER X.

OF THK PARTICULAR RIGOR OF DISCIPLINE IN THE SOCIETY.

1. If there shall be anyone dismissed under any protest,
as an enemy of the Society, whatever may be his condition,
or age; all those who have been moved to become the devo-
tees of our churches; or of visiting ourselves; or who having
been made to take the alms on the way to other churches; or

who havinfc been found to give to other fathers; or who hav-
ing dissuaded any rich man, and well intentioned to-
wards our Society, of giving anything; or in the time in
which he can dispose of his properties, having shown great
affection for his relations with this Society; because it is a
great proof of a mortified disposition; and we conclude tbat
the professions are entirely mortified; or also, that he having
scattered all the alms of the penitents, or of the friends of
the Society, in favor of his poor relations. Furthermore,
that he may not complain aitet wards of the cause of his ex-
pulsion, it will not be necessary to thrust him from us direct-
ly; but v>e can prohibit him from hearing confessions, which
will mortify him, and vex him by imposing upon him most
vile offices, obliging him each day to do things that are the
most repugnant; he will be removed from the highest studies
and honorable employments; he will be reprimanded in the
chapters by public censures; he will be excluded from the
recreations and prohibited from all conversation with stran-
gers; he will be deprived of his vestments and the uses of
other things when they are not indispensable, until he begins
to murmur and becomes impatient; then he can be expelled
as a shameful person, to give a bad example to others; and
if it is necessary to jave account to his relatives, or to the
prelates of the Church, of the reason for which he has been
thrust out, it will be sufficient to say that he does not possess
the spirit of the Society.

2. Furthermore, having also expelled all those who may
have scrupled to acquire properties for the Society, we must
direct, that they are too much addicted to their own judg-
ment. If we desire to give reason of their conduct to the
Provincials, it is necessary not to give thetn a hearing; but
call for the rule, that they are obligated to a blind obedience.

3. It will be necessary to note, whence the beginning and
whence their youth, those who have great aff ction for the
Society; and those which we recognize their affection until
the furthest orders, or until their relatives, or until the Door

shall be necessarily disposed, little by little, as carefully said,
to go out; then they are useless.

CHAPTER XI.

HOW WE MUST CONDUCT OURSELVES UNITKDLY AGAINST THOSE
WHO HAVE BEEN EXPELLED FROM THE SOCIETY.

1. As those whom we have expelled, when knowing little
or something of the secrets, the most times are noxious to the
Company; for the same, it shall be necessary to obviate their
efforts by the following method, before thrusting them out;
it will be necessary to obligate them to promife, by writing,
and under oath, that they will never by writing or speaking,
do anything which may be prejudicial to the Company; and
it will be good that the Superiors guard a point of their evil
inclinations, of their defects and of their vices; that they are
the same, having to manifest in the discharge of their duties,
following the custom of the Society, for that, if it should be
necessary, this point can serve near the great, and the pre-
lates to hinder their advancement.

2. Constant notice must be given to all the colleges of
their having been expelled; and we must exaggerate the gen-
eral motives of their expulsion; as the little mortification of
their spirit; their disobedience; their little love for spiritual
exercises; their self love, &c, &c. Afterwards, we must ad-
monish them, that they must not have any correspondence
with them; and they must speak of them as strangers; that
the language of all shall be uniform, and that it may be told
everywhere, that the Society never expels any one without
very grave causes, and that as the sea casts up dead bodies,
&c, &c. We must insinuate with caution, similar reasons
to these, causing them to be abhorred by the people, that
for their expulsion it may appear plausible.

In the domestic exhortations, it will be necessary to per-
suade people that they have been turned out as unquiet per-
sons; that they continue to beg each moment to enter anew

into the Society; aiid it will be good to exaggerate the mis-
fortunes of those who have perished miserably, after having
separated from the Society.

4. It will also be opporluue to send forth the accusations,
that they have gone out from the Society, which we can for-
mulate by means of grave persons, who will everywhere re-
peat that the Society never expels any one but for grave
causes; and that thf y never part with their healthy members;
the which they can confirm by their zeal, and show in gen-
eral for the salvatiou of the souls of them that do not pertain
to them; and how much greater will it not be for the salva-
tion of their own.

5. Afterwards, the Society must prepare and attract by all
classes of benefit?, the magnates, or prelates, with whom
those who have been expelled begin to enjoy some authority
and credit. It will be necessary to show that the common
good of an Order so celebrated as useful in the Church, must
be of more consideration, than that of a particular one who
has been cast out. If all this affliction preserves some affec-
tion for those expelled, it will be good to indicate the reasons
which have caused their expulsion; and yet exaggerate the
causes the more that they were not very true; with such they
can draw their conclusions as to the probable consequences.

6. Of all modes, it will be necessary that they particularly
have abandoned the Society by their own free will; not be-
ing promoted to a single employment or dignity in the
Church; that they would not submit themselves and much
that pertains to the Society; and that all the world should
withdraw from them that desire to depend on them.

7. Procuring soon, that they are removed from the exer-
cise of the functions celebrated in the Chur. h, such as the
sermons, confessions, publication of books, &c, &c, so that
they do not win the love and applause of the people. For
this, we must come to inquire diligently upon their life and
their habits; upon their occupations, &c, &c, penetrate into
their intentions, for the which, we must have particular cor-

respondence with some of the family in whose house they
live, of those who have been txpelled. In surprising some-
thing reprehensible in them or worthy of censure, which is to
be divulged by people of medium quality; giving in following
the steps conducive to reach the hearing of the gteat, and
the prelates, who favor then, that they may be caused to fear
that the infamy will relapse upon themselves.. If they do
nothing that merits reprehension, and conduct themselves
well, we must cuitail them by subtle prepositions and cap-
tious phrases, their virtues and meritorious actions, causing
that the idea that has been formed of them, and the faith
that is had in them, may little by little be made to disap-
pear; this is of great interest for the Society, that those whom
we repel, and more principally those who by their own will
abandon us, shall be sunk in obscurity and oblivion.

8 We must divulge without ceasing the disgraces and
sinister accidents that they bring upon them, notwithstand-
ing the faithful, who entreat for them in their prayers, that
they may not believe that we work from impulses of passion.
In our houses we must exaggerate, by every method these
calamities, that they may serve to hinder others.

CHAPTEK XII.

WHO MAY COME THAT THEY MAY BE SUSTAINED AND PUESEKVED

IN THE SOCIETY.

1. The first place in the Company pertains to the good
operators; that is to say, those who cannot procure less for
the temporal than for the spiritual good of the Society; such
as the confessors of princes, of the powerful, of the widows,
of the rich pious women, the preachers and the professors
who know all these secrets.

2. Those who have already failed in strength or advanced
in years; conforming to the use they have made of their tal-
ents in and for the temporal good of the Society; of the man-

ner which has attended them in days that are passed; and
further, are yet convenient instruments to give part to the
Superiors of the ordinary defects which are to be noted in
ourselves, for they are always in the house.

3. We must never expel but in case of extreme necessity,
for fear of the Society acquiring a bad reputation.

4. Furthermore, it will be necessary to favor those who
excel by their talent, their nobleness and their fortune; par-
ticularly if they have powerful friends attached to the Society ;
and if they themselves have for it a sincere appreciation, as
we have already said before. They must be sent to Eome, or
to the universities of greater reputation to stud}7 there; or in
case of having studied in some province, it will be very con-
venient that the professors attend to them with special care
and affection. Meanwhile, they not having conveyed their
property to the Society, we must not refuse them anything;
for after confirming the cession, they will be disappointed as
the others, notwithstanding guarding some consideration lor
the past.

5. Having also especial consideration on the part of the
Superiors, for those that have brought to the Society, a
young notable, placed so that they are given to know the
affection made to it; but if they have not professed, it is
necessary to take care of not having too much indulgence
with them, for fear that they may return at another time, to
carry away those whom they have brought to the Society.

CHAPTER XIII.

OF THE YOUTH WHO MAY BE ELECTED TO BE ADMITTED INTO THE
SOCIETY, AND OF THE MODE OF RETAINING THhM.

1. It is necessary that much prudence shall be exercised,
respecting the election of the Youth; having to be sprightly,
noble, well liked, or at the least excellent in some of these
qualities.

2. To attract them with greater facility to our institute, it
is necessary in the meanwhile, to study that the rectors and
professors of colleges shall exhibit an especial affection; and
outside the time of the classes, to make them comprehend
how great is God, and that some one should consecrate to his
service all that he possesses: and particularly if he is in the
Society of his Son.

3. Whenever the opportunity may arrive, conducive in the
college and in the garden, and yet at times to the country
houses, that in the company of ourselves, during the recrea-
tions, that we may familiarize with them, little by little, being
careful, notwithstanding, that the familiarity does not engen-
der disgust.

4. We cannot consent that we shall punish them, nor
oblige them to assemble at their tasks among those who are
the most educated.

5. We must congratulate them with gifts and privileges
conforming to their age and encouraging above all others with
moral discourses.

6. We must inculcate them, that it is for one divine dispo-
sition, that they are favorites among so many who frequent
the same college.

7. On other occasions, especially in the exhortatious, we
must aim to terrify them with menaces of the eternal condem-
nation, if they refuse the divine vocation.

8. Meanwhile frequently expressing the anxiety to enter
the Society, we must always defer their admission, that they
may remain constant; but if for these, they are undecided,
then we must encourage them incessantly by other methods,

9. If we admonish effectively, that none of their friends,
nor yet the fathers, nor the mothers discover their vocation
before being admitted; because then, if then, they come to
the temptation of withdrawing; so many as the Society de-
sires to give full liberty of doing that which may be the most

convenient; and in case of succeeding to conquer the tempta-
tion, we must never lose occasions to make them recover
spirit; remembering that which we have said, always that this
will succeed during the time of the novitiate, or after having
made their simple vows.

10. With respect to the sons of the great, nobles, and
senators, as it is supremely difficult to attract them, mean-
while living with their fathers, who are having them educated
to the end, that they may succeed in their destinies, we must
persuade, vigorously, of the better influence of friends that
are persons of the same Society; that they are ordered to
other provinces, or to distant universities in which there are
our teachers; careful to remit to the respective professors the
necessary instructions, appropriate to their quality and con-
dition, that they may gain their friendship for the Society
with greater facility and certainty.

11. When having arrived at a more advanced age, they
will be induced to practice some spiritual exercises, that they
may have so good an exit in Germany and Poland.

12. We must console them in their sadness and afflictions,
according to the quality and dispositions of each one, making
use of private reprimands and exhortations appropriate to the
bad use of riches; inculcating upon them that they should
depreciate the felicity of a vocation, menacing them with the
pains of hell for the things they do.

13. It will be necessary to make patent to the fathers and
the mothers, that they may condescend more easily to the
desire of their sons of entering the Society, the excellence of
its institute in comparison with those of other orders; the
sanctity and the science of our fathers; its reputation in all
the world; the honor and distinctions of the different great
and small. We must make enumeration of the princes and
the magnates, that, with great content, have lived until their
death, and yet living in the Society. We must show how
agreeable it is to God, that the youth consecrate themselves
to Him, particularly in the Society of his Son: and what

thing is there so sublime as that of a man carrying the yoke
of the Lord from his youth. That if they oppose any objec-
tions because of their extreme youth, then we must present
the facility of our institute, the which not having anything to
molest, with the exception of the three vows, and that which
is most notable, that we do not have any obligatory rule, nor
yet under penalty of venial sin.

CHAPTER XIV.

UPON KESEKVED CASES AND MOTIVES THAT NECESSITATE EXPUL-
SION FKOM THE SOCIETY.

1. To most of the cases expressed in the Constitutions,
and of which only the Superior or the ordinary confessor,
with permission of this, can absolve them, where there is
sodomy, unnatural crime, fornication, adultery, of the un-
chaste touch of a man, or of a woman; also if under the pre-
text of zeal, or whatever motive, they have done some grave
thing against the Society; against its honors and its gains;
these will be just causes for reason of the expulsion of the
guilty.

2. If anyone confesses in the confessional of having com-
mitted some similar act, he will not be promised absolution,
until he has promised to reveal to the Superior, outside of the
confessional, the same or by his confessor. The Superior
will operate the better for it, in the general interests of the
Society; further, if there is founded hope of the careful hiding
of the crime, it will be necessary to impose upon the guilty a
convenient punishment; if otherwise he can be expelled much
before. With all the care that is possible, the confessor will
give the penitent to understand that he runs the danger of
being expelled .

3. If any one of our confessors, having heard a str.mge
person say, that he had committed a shameful thing with one
of the Society, he will not absolve such a person, without his

having said, outside of bis confession, the name of the one
with whom he has sinned; and if he so says, he will be made
to swear that he will not divulge the same, without the con-
sent of the Society.

4. If two of ourselves have sinned carnally, he who first
avows it will be retained in the Society; and the other will be
expelled; but he who remains permanent, will be after such
mortification and bad treatment, of sorrow, and by his impa-
tience, and if we have occasion for his expulsion, it will be
necessary for the future of it that it be done directly.

5. The Company being a noble corporation and preemi-
nent in the Church, it can dismiss those that will not be apt
for the execution of our object, although giving satisfaction
in the beginning; and the opportunity does not delay in pre-
senting itself; if it procures continuous maltreatment; and if
he is obliged to do contrary to his inclination; if they are
gathered under the orders of gloomy Superiors; if he is sep-
arated from his studies and from the honorable functions,
&c, &c, until he gets to murmuring.

6. In no manner must we retain in the Company, those
that openly reveal against their Superiors, or that will com-
plain publicly, or reservedly, of their companions, or partic-
ularly if they make them to strangers; nor to those who are
among oureelves, or among persons who are on the outside,
censure the conduct of the Society in regard to the acquisi-
tion or administration of temporal properties, or whatever acts
of the same; for example, of crushing or oppressing many of
those whom we do not wish well, or that they the same hav-
ing been expelled, &c, &c. Nor yet those, that in conver-
sation, who tolerate, or defend the Venetiaus, the French or
others, that h;ive driven the Com pan}' away from their terri-
tories, or that have occasioned great prejudices.

7. Before the expulsion of any we must vex and harrass
them in the extreme; depriving them of the functions that they
have been accustomed to discharge, dedicating them to
others. Although they may do well, it will be necessary to

censure them, and with this pretext, apply them to another
thiug. Imposing by a trifling fault that they have commit-
ted the most severe penalties, that they blush in public, un-
til they have lost all patience; and at last -will be expelled as
pernicious to all, for which a future opportunity will present
itself when they will think less.

8. When some one of the Company has a certain hope of
obtaining a bishopric, or whatever other ecclesiastical dig-
nity, to most of the ordinary vows of the Society he will be
obliged to take auother; and that is, that he will always pre-
serve good sentiments towards the Society; that he will
always speak favorably of it; that he will not have a confessor
that will not be to its bosom; that he will do nothing of entity
without having heard the justice of the same. Because in
consequence of not having observed this, the Cardinal Tolet
the Society had obtained of the Holy See, that no swinish
descendants of Jews or Mahometans were admitted, that he
did not desire to take such vows; and that for celebrity that
is out, he was expelled as a firm enemy of the Society.

CHAPTER XV.

HOW THE COMPANY MUST BE CONDUCTED WITH THE MONKS AND

NUNS.

1. The confessors and preachers must guard well against
offending the nuns and occasioning temptations contrary to
their vocation; but on the contrar}', having conciliated the
love of the Lady Superiors, that we obtain to hear, when less,
their extraordinary confessions, and that it is predicted that
we may hope soon to receive some gratitude from them; be-
cause the abbesses, principally the rich and noble, can be of
much utility to the Society, by themselves, and by their rel-
atives and friends; of the manner with which we treat with
them and influence of the principal monasteries, the Society
will little by little arrive to obtain the knowledge of all the
corporation and increase its friendship.

•-**•■

2. It will be necessary, notwithstanding, to prohibit our
nuns from frequenting the monasteries of women, for fear
that their mode of life may be more agreeable, and that the
Society will see itself frustrated in the hopes of possessing
all their properties. We must induce them to take the vow
of chastity and obedience, at the hands of their confessors;
and to show them that this mode of life will conform with
the uses of the Primitive Church, placed as a light to
shine in the house, and that it cannot be hidden under a
measure, without the edification of their neighbor, and with-
out fruit for the souls; furthermore, that in imitation of the
widows of the Gospel, doing well by giving themselves to
Jesus Christ and to his Company. If they were to know how
evil it can possibly be, of the life of the cloisters; but these
^structions must be given under the seal of inviolable se-
cresy, that they do not come to the ears of the monks.

CHAPTER XYI.

HOW WE MUST MAKE PKOFESSION OF DESPISING RICHES.

1. "With the end of preventing the seculars from directing
attention to our itching for riches, it will be useful to repel at
times alc:s of little amount, by which we can allow them to
do services for our Society; though we must accept the
smallest amounts from people attached to us, for fear that
we may be accused of avarice, if we only recehe those that
are most numerous.

2. We must refuse sepulture to persons of the lowest class
in our churches, though they may have been very attached
to our Society; for we do not believe that we must seek riches
by the number of interments, and we must hold firmly the
gains that we have made with the dead.

3. In regard to the widows and other persons who have
left their properties to the Society, we must labor with reso-
lution and greater vigor than with the others; things being

equal, and not to be made apparent, that we favor some more
than others, in consideration of Iheir temporal properties.
The same must be observed with those that pertain to the
Company, after that they have made cession of their proper-
ty; and if it be necessary to expel them from the Society, it
must be done with all discretion, to the end that they leave
to the Company a part for the less of that which they have
given, or that which they have bequeathed at the time of
their death.

CHAPTEK XVII.

METHODS TO EXALT THE COMPANY.

1. Treating principally all, though in thir gs of little con-
sequence, we must have the same opinion, or at least exterior
dignity; for by this manner we may augment and strengthen
the Society more and more; to overthrow the barrier we have
overcome in the business of the world.

2. Thus strengthening all, it will shine by its wisdom and
good example, that we shall excel all the other fathers, and
particularly the pastors, &c, <fec, until the people desire us
to all. Publicly divulging that the pastors do not need to
possess so much knowledge; with such they can discharge
well their duties, stating that they can assist them with the
counsels of the Society; that for this motive they can dedi-
cate themselves to all classes of studies.

3. We must inculcate this doctrine with kings and princes,

THAT THE CATHOLIC FAITH CANNOT SUBSIST IN THE PRESENT

state, without politics; but that in this, it is necessary to
proceed with much certainty. Of this mode, we must share
the affection of the great, and be admitted to the most secret
counsels.

4. "We must entertain their good will, by writing from all
parts interesting facts and notices.

5. It will be no little advantage that will result, by secretly

and prudently fomenting dissensions between the great,
ruining or augmenting their power. But if we perceive some
appearance of reconciliation between them, then we of the
Society will treat and act as pacificators; that it shall not be
that any others shall anticipate to obtain it.

6. As much to the magnates as to the people, we must
persuade them by all possible means, that the Society has not
been, but by especial Divine Providence, conforming to the
prophecies of the Abbot Joachim, for to return and raise up
the Church, humbled by the heretics.

7. Having acquiied the favor of the great and of the
bishops, it will be an entire necessity, of empowering the
curates and prebendaries to more exactly reform the clergy,
that in other times lived under certain rule with the bishops,
and tending to perfection; also it will be necessary to inspire
the abbeys and prelacies; the which it will not be difficult to
obtain; calling attention to the indolence and stupidity of the
monks as if they were cattle ; because it will be very advantage-
ous for the Church, if all the bishoprics were occupied by mem-
bers of the Society; and yet, as if it was the same apostolic
chair, particularly if the Pope should return as temporal
prince of all the properties; for as much as it is very neces-
sary to extend little by little, with much secresy and skill, the
temporalities of the Society; and not having any doubt that
the world v.ill enter the golden age, to enjoy a perfect uni-
versal peace, for following the divine benediction that will
descend upon the Church.

8. But if we do not hope that we can obtain this, suppo-
sing that it is necessary that scandals shall come in the world,

WE MUST BE CAREFUL TO CHANGE OUR POLITICS, CONFORMING TO
THE TIMES, AND EXCIIE THE PRINCES, FRIENDS OF OURS TO MU-
TUALLY MAKE TERRIBLE WARS THAT EVERYWHERE THE MEDIA-
TION of the Society will be implored; that we may be em-
ployed in the public reconciliation, for it will be the cause of the

common good; and we shall be recompensed by the pbincipal ec-
clesiastical dignities ; and the bettee beneficiaeies.

9. In fine, that the Society afterwards can yet count upon
the favor and authority of princes peocueing THAT THOSE
WHO DO NOT LOVE US SHALL FEAR US.

CODE OF THE JESUITS.

OF REGICIDE.

(The good doctriues as much as the pernicious, will over-
come on all occasions, the circumstances that will originate;
and will be left imprinted in the Society.

The doctrine of Eegicide that has been preached, during
some centuries, corrupt the people, and after having sharp-
ened the daggers against Henry III, Henry IV, Louis XV,
against Louis XVI, sharpening also the revolutionary axe in
1703. The "Society of Jesus" was the first united Christian
society to bear and diffuse the odious principles of rebellion
and of the regidde; to prove the certainty of our words, we
cite textually, the principal Jesuits that have written upon
the regicide. From 1541, the Jesuits maintained that they
were calumniated by their enemies, but they themselves shall
supply us with weapons, and be condemned for their acts and
their words.

Peter Banieke, a soldier of Orleans, and notorious for his
project of attempting the assassination of Henry IV, refused
to reveal the names of his accomplices; but having been con-
demned to be broken on the wheel, on the 26th of August,
1595, declared in his testament, that he was assisted and pro-
tected by the Father Varade, rector of the Jesuits in Paris.

II.

Read in the Opusculos Theologicus of Martin Becan, a fa-
mous Jesuit, page 130, upon the regicide:

r "That every subject can assassinate his prince when he
has assumed the power of the throne as a usurper," adding
M that his assertion is so just, as that in all the nations, it
will be observed, that they will be honored in the extreme,
those who immolate similar tyrants. It is necessary yet,
however, that he shall be a usurper; because, having a proba-
ble right, his death will not be lawful. It is permitted to a
nation, continuing, to depose a legitimate prince always,
when ne conducts himself as a tyrant.*'

It will not rebound to us, the odiousuess of these maxims,
that they thus for themselves will make infamous.

III.

Ou the 27th of October, 1595, Jean Chatet, resolved to as-
sassinate Henry IV, when he struck him a blow with a dag-
ger on his lips; declaring that in his adolescence he had con-
tracted an infamous habit, that he could not control; that he
was impulsed by the compunctions of remorse which agitated
him, and having heard sustained in the College of the Jesuits,
that they were permitted to assassinate heretical monarchs, having
expiated his crime, he himself was assassinated at Bearnes.
The Jesuits inscribed his name in their martyrology equal to
Jacob Clement.

IV.

We read in the Moral Decisions of Paul Comiiolo, an Ital-
ian Jesuit, Book IV, Page 158:

"That it is lawful to kill an unjust aggressor, though he
may be a genera', prince, or king; that innocence is as always
useful as injustice; and that a prince that will maltreat citi-
zens is a ferocious beast, cruel and pernicious, that it is
necessary to annihilate."

In 1594, James Commolet, a French Jesuit, chose for a
text of a sermon passages in the Third Chapter of the Book
of Judges where they refer to Ehud assassinating Eglon, the
king of the Moabites; and under this dictated, designating

Henry IV, crying: "it is necessary for an Ehud, whether he be a
monk, soldier or pastor." This Jesuit treated of Henry IV,
of Nero, of Eglon of Moab, of Holofernes and of Herod ; and
maintained tbat the crown should be transmitted by right of
election, to a foreign family, anathamatizing in full sermon
to his hearers, "for permitting on the throne a false convert.''

VI.

Damiens, a servant of the Jesuits, intended to assassinate
Louis XV. Burnt by the hand of the executioner in the
midst of the courtyard. The Moral Theology of Busenbaum.

VII.

"The Gunpowder Plot, "that broke out in England in
1605 was hatched by the Jesuits. The Jesuit Gerard who
administered to the oath-bound conspirators, and the Father
Garnet exclaimed in a public prayer: "Oh God! destroy this
perfidious nation; extirpate from the earth those who live in it, to
the end that ice may joyfully render to Jesus Clirist the praises
that are due unto him." The English Parliament having re-
turned promptly to the day of its solemn session, but discov-
ered the conspiracy in time and took prisoners the guilty.
On the 3d of May, 1606; while upon the scaffold and oppressed
by remorse, said to the spectators, "there would have been a
horrible affair." In 1603 Garnet was asked if it was lawful,
if causing so many heretics to perish, it involved in their
ruin some that were not heretics; he ardently responded with-
out wavering, "that if it is beneficial to the Catholic faction built
in this, and having a greater number of the guilty than of the in-
nocent, ice can make it leqcl to destroy them nil." The conspir-
ators Catesby, Greenwell, Tesmond, Garnet and Oldcorn,
Jesuits, were employed a year in opening a mine under the
House of Parliament, to blow up the Chambers of the Com-
mons and the Lords, at the proper time with the Queen and
her ministers. Garnet made a complete confession, which is
preserved in the authorized archives, with the signature of
that regicide. We read in a book of the Jesuits, "In the

' Gunpowder Conspiracy' perished the holy martyr, Henry Gar-
net,' with whom heresy invented signal calumny to dishonor
hirn; but it was in vain; then his enemies recognized a mani-
festation of his innocence; because a drop of his blood that
fell on a sword, represented the thousand wonders of his
heavenly countenance." (Garnet was hung!)

VIII.

Emmanuel Sa said, "The tyrant is illegitimate; and any
man whatever of the people has the right to kill him ; uniquis-
que de populo potest occidere." Adam Tanner, a German Jes-
uit, said, "To all men it is permitted to kill a tyrant, what-
ever may be his rank or substance; Uranus quad substantium:
glorious is his extermination; exterminare gloriosnm est.

IX.

"The Pope can kill by a single word; (potest verbo corpora-
lem vitam ausene) ; for having received the right of making
pasture for the sheep, has he not received the right of cu ting
the throats of wolves? (Potestalum lupos interficiendi ?)"

Alf. Sa, Portugese Jesuit.

The Jesuit, Jean Guignake, who was hanged as the accom-
plice of James Clement, has said, " it is a meritorious action
with God to kill a heretic king."

We find further in their writings the following phrazes :
' ' Neither Henry III nor Henry IV, nor the Elector of Saxony,
nor the Queen Elizabeth, are true kings. That Clement has
done a heroic action in killing Henry III; if it were possible
to make war with the Bernese and bring them to the i_oint;
and if it was impossible, then to assassinate, (seie asesinara.)"

XI.

In 1594, the English Jesuits Holt, Williams and Yoke,
young Jesuits to assassinate the Queen of England, and to aid
them in the execution of this crime, Holt had given them

the mystic bread. The crime could riot take place, and the
Jesuit was hung with Henry Garnet.

XII.

Gabbiel Malagrida, a Portugese Jesuit, conspired against
the life of Joseph I, king of Portugal, during the ministry of
Pombal, and to this end, the conspirators were assured that
the assassin of the king would not b° gailty of venial sin; in at-
tention to said king, "He is not good for the Jesuits."

Delivered to the Inquisition (in charge of the Dominicans)
in company of the Fathers Mathos and Alexander they were
hanged and burned.

XIII.

"Ultimately in Fiance there was executed a signal and
magnificent exploit for the instruction of impious princes,
Clement assassinating the king, and conquered an immense
number (ingins sibi nomen fecit) who perished. Clement,
eternal honor of Frauce, (ceternum Gallica decus), following
the opinion of the greater number, was a youth of sensitive
character and of delicate physique, but of a superior strength
that was given to his arm and to his resolution."

(Mariana, Jesuit, Be Rege, Lib. 1, Chapter IV,)

XIV.

"It is a salutary thought to inspire princes, and persuade
them that if they oppress their people, making them insup-
portable by the excess of their vices and the infamy of their
conduct, living with such conditions that t ;ey cannot only
become so obnoxious, but that they can be gloriously and he-
roically got rid of, by similar acts." (1)

Mariana, Be Rege, Book 1, Chapter VI.)

The book of the Institution of the King, from whence we
have extracted that which precedes it, was dedicated to Philip

(1) What has the Father Mariana written, to live in one epoch, of
the dethronement of Dona Isabella de Bourbon? Has the same thought
that precedes it been taken from his work, De Rege?—[TH. del T.l

III. This act characterizes the audacity of that infernal
Company that has lived until our days, marked upon the
daggers and the most odious principles; corrupting to reign.
Such was its object,

XV.

The Jesuit Carlos Sckibanus has written of Henry IV:
" Rome, see this cart driver that governs France, this an-
thropohagi, this monster that is bathed in blood. * * *
Can we not find one that will take up arms against the fero-
cious beast? * * * Have we not a Pope that will employ
an axe in the salvation of France? Calm yourself, young
Jesuit, if we fail of the papal axe, we have the dagger of
Ravalliac."

XVI.

Nicholas Skrranus, Italian Jesuit, in his Commentaries
upon the Bible, approves the assassination of the king Eglon,
committed by Ehud. He says: " Many w'se men think that
Ehud had done well, for the reason that he was protected by
God; and this reason is not the only one, for there exists
another, to-wit; That similar action is of ordinary right
against tyrants."

XVII.

"When there is a tyrant by his manner of government, he
can be laudably put to death by his vassals and subjects,
with daggers or poison, notwithstanding the oath, without
waiting the sentence or the order of any judge."

XVIII.

"It does not pertain to priests and other ecclesiastics to
kill kings by means of artifices; nor do the sovereign pontiffs
have the right to reprimaud by this method, but after having
paternally reprimanded thence directly, they can exclude
them by censures from the communion of the sacrament; in
the following if it be necessary they can absolve their sub-
jects from the oath of fealty, depriving them of their dignity

and royal authority; after this, take others who are not ec-
clesiastics, they will arrive to ways of action (execucioad alios
pertinet)."

(Bellarmin, Be Summa Pontificis Autontate, Book IV,
Page 180.

The canonization of Bellarmin has been asked and obtained
by the Jesuits,

XIX.

"It is of faith that the Pope has the right of deposing of
heretical and rebel kings; not being legitimate king nor
prince; a monarch deposed by the Pope, if they refuse obe-
dience to this, after having been deposed, they are converted
into notorious tyrants and they may be killed by the first
who can reach them."

"If the public cause cannot meet with its defense in the
death of the tyrant, it is lawful for the first who arrives to
assassinate him."

(Suazez. Defensis fidei, Book VI, Chapter IV, Nos. 13
and 14.)

XX.

" Ilenry IV, who was struck on the lips by Jean Chatel,
exclaimed, "Is it necessary that the great Jesuits convince
me by my mouth?"

We shall not cite anything further upon this subject, the
doctrines of the Jesuits upon Regicide, that horrorize the
globe and are those which have for a long time been known
and condemned; all the Histories of Father Loriquet cannot
change a similar opinion. Henry IV pardoned the Jesuits,
because he said, " There have been many proposed attempts
against my life that have been miserably made and confound-
ed, and I am always in fear of being assassinated ; but these
people have delegates and correspondents everywhere, and an
amount of cunning to prepare their minds at their pleasure."

When we meditate upon the death of Henry IV similar
words freeze the blood in the veins, making every movement
more terrible, if we reflect that the Jesuits were the poison^
ers of Pope Clement XIV.

OF PARRICIDE.

"The Christian and Catholic children can accuse their
parents of the crime of heresy, although for this they may be
set apart to be burned; * * and not this only, they can re-
fuse them food, if they pretend that they have removed from
the Catholic Faith; but that until then, they can, without sin
and injustice, if they desire to obligate themselves, assassinate
those who abandon the faith."

(Stephen Facdndez, Portuguese Jesuit. Treatises uponilie
Commandments of the Church, {Tratados sobre los Manda-
mientos de la Iglesia) 1626, Book I, Chapter 33.

Are these the Apostles of that Christ who died for the re-
demption of the world and who exclaimed "Love oneanolher" ?

" Is it lawful for a son to kill his father when he has been
proscribed? A great many authors maintain that he can, and
if this father becomes obnoxious to the Society, it is my
opinion that the same can be done as stated by these authors. ' '

(J. De Dicastille, Spanish Jesuit. De la Justicia del Der-
echo, [Of the Justice of Right] Book II, Page 511.)

OF ASSASSINATION.

Extract from the Compendis para uso de los Seminarios
(Compendium for the use of Seminaries) by the Abbot
Moullet, free member of the Society of Jesus, published in
the year 1845, in Strasburg. We implore our readers that they
will compare the doctrines of the Compendis of 1843 with that
of the Jesuits of the 17th and 18th centuries contained in
this volume.

"Certain it is to be permitted to kill a thief to preserve
the goods necessary to life; for that the aggressor does not
only attack the goods, but also the life at the same time; but
it is doubtful if it is lawful to kill him who attacks the treas-
ury, not precisely necessary for the life; in this case if we can
not come out victorious in defense, the consequence is
proved ; being the reason that Charity does not exist that will

permit any single notable loss in your fortune by saving the life of
the thief."

(The Abbot Moullet, Jesuit, )

"Is it permitted to defend ourselves against him who at-
tacks us, and until we kill him? Answer. If you can do so
without making a scandal of the assassination, it will not be
lawful; that being so that it does not pertain to the right of
defending your life only of a private person, against one of
the vulgar; an inferior against his superior; a son against his
father; a priest or a monk against a layman; and reciprocally,
it is clear that there will not be incurred a single irregularity."

(Francises Amicus, Jesuit, Curso Theologica, [Course of
Theology] published in 1642.)

II.

" Is it permitted to kill in defense of one's own self, who-
ever may be the aggressor?

Answer. A son may kill his father; a woman her husband;
a servant his master; a layman his priest; a soldier his gen-
eral; an accused his judge; a scholar his preceptor; a subject
his prince."

(Compendio de los Casos de Consciencia, Book III, by John
Azor, Jesuit.)

Fire! my reverends, with promptness at the travelers! For
fortune has the justice, a moral more sure and less docile.

III.

Paul Camitolo, Italian Jesuit, reproduces the doctiines of
Amicds and John Azon.

IV.

" If a priest at the altar is attacked, he can lawfully kill
the adversary e inconiinente [and incontinently] finish the
sacrifice of the mass."

(Stephen Fagundez, Com. of the Church.)

"It is permitted to men, although they be priests or monks,
to kill for the defense of the life of their neighbor when they
cannot defend them by any other mode."

(Idem, idem.)

VI.

"If a judge commits an injustice, and works against the
laws, the criminal can defend himself with blows, even
though he kills the judge."

(Idem, idem.)

VII.

"Is it lawful for a husband to kill his wife surprised in
adultery, and a father have the same right over his daughter
for the same cause? Answer. That before the sentence has
fallen from the judge, it would be a mortal sin for a husband
to kill his wife, although she were surprised in flagrante delictu.
In the second place, that after pronouncing the sentence, the
husband may assassinate his wife, without sin; for he is con-
verted into a voluntary executor of justice, and can kill his
wife, if it is well to do so."

(Vicente Eillincids, Italian Jesuit. Moral Questions,
1633, tome C, 7.)

VIII.

"If a man kills another, believing that he causes a trans-
cendent evil, that man only sins but lightly; for he does not
know the enormity of his election."

(George of Rhodes, Jesuit. Theologica Escolastica, tome
1, Page 322.)

IX.

- " Ordinarity, one can kill a man for the value of an escudo,
($2.00.)"
(Escobar.)

" It is lawful for you to kill a man who will rob you of six
or seven ducats, if you are seriously impressed to save your-

self from the robbery being committed . I have not the hardi-
hood to condemn as a sinner one who intends to kill, rather
than to have taken from him anything of the value of an
escndo." ($2.00.)

(The Father Molina, Book IV, V. 3, disposition 16 of 6.)

TO DESIRE THE DEATH OF YOUR NEIGHBOR.

"A father can desire the death of a husband that maltreats
his daughter; for he must love her much more than does
his son-in-law."

"It is permitted to a son who desires the death of his
father; but it is a cause of inheritance and not of the death
itself."

(Crisis Theologica, Colonia, 1702, Page 242. Juan de Car
denas, Spanish Jesuit.)

Tamburini, (Thomas, ) Italian Casuistic Jesuit, ask the fol-
lowing questions upon homicide:

"Can a son desire tbe death of his father, for to enjoy the
inheritance? Can a mother earnestly desire the death of her
daughter; need she be anxiously obliged to feed and endow
her? Can a priest covet the death of his bishop, for the hope
of succeeding him?" To these questions he answered: "If
longed for such only, we can inform you with delight of
these events: it is lawful for you to desire and receive them
without sin; but you are not to rejoice at this remote evil,
but of tbe good that will result to you." *

(Metodo de lafacil confesion. Page 20.)

The books of the Casuistic Jesuits are full of these odious
maxims. Pascal discovered them in his Carlus Provinciates;
but with him as it is with us, has retroceded with an intense
adversion against these infamous writings; and we believe
we would dishonor our pen if we impose upon ourselves the
task of terminating these citations.

OF SUICIDE.

(1843.)

"If a physician orders a prescription, when there is great
sickness, the use of food as a necessary remedy to avoid a cer-
tain death, is one obliged to obey the physician?

Answer. The question is controverted; notwithstanding a
negative decision, for this may be more probable, being also
more common among the doctors."

The Abbot Moullet. Compendium for the use of the
Seminaries, 1843.)

OF VIOLATION OF CHASTITY, AND OF LUST.

Adultery.

We have translated from some of the Casuistic Jesuits,
but it was impossible for us to do so with the book of Bou-
vier, Archbishop of Rheiras. " The Manual of Confession" is
a book the most immoral of the works of the Marquis De
Sade; and notwithstanding published to the truth in Latin,
has been printed in France. At the very moment of our
writing, while it is being denied as a falsification, they have
but scarcely finished the authorization of the work of Bou-
vier, and already it is at private sale. It is easy to compre-
hend the motives for abandoning the translation of some
texts of this book; we desire to spoil the infamous doctrines
and destroy the mask that covers them, but we abhor the
scandal; after having read our book, the honorable man will
become indignant, and the noble clergymen of France, as in
1682, will thrust far away from them such vile allies.

The assassins of St. Bartholomew, the inquisitors and the
Jesuits are monsters produced by malignant imaginations;
they are the natural al'ies of the spirit of darkness and of
death; the religion of Christ, entirely to the contrary, is the
sublime revelation of the life and of the light.

" He who deflowers a virgin with her own consent, does
not incur any other punishment than that of doing penance;
because she being the owner of her person, can concede her
favors to whom she best pleases; but that her father has the
right to prevent that, for that they will assist to avoid that
their children offend God."

(Francisco Javier Frejelel, Jesuit.* C uestiones practicas
de las f lindanes del eonfesor, page 284. Augsburg, 1750.;

II.

"He that by force, menace, bribe, or importunity of his
entreaties has seduced a virgin without promise of marriage,
he shall indemnify her of all the injuries that will result
from this act to the young girl and to her father- If
seriously reflecting upon what has been said, we must be careful
that the crime is absolutely hidden- it is the most probable that
if she were willing, the seducer will not be obliged to make
the least reparation."

(The Abbot Mocllet, Jesuit.)

ADULTERY.

"If anyone sustains guilty relations with a married wo-
man, not because she is married, but for her bearty, making
obstruction of the circumstance of the marriage, these rela-
tions, it will be perceived of many authors, does not constitute
adxdlery; but it is of simple impurity."

(18J3 Compendium of the Abbot Moullet.)

of LCTST.

Stephen Beiumy, a French Jesuit, says in his work entitled
"De la su" t»a de los pecados," (Of the amount of the Sins)
1653, page 77: " It is lawful for all classes of persons to enter
into the places of prostitution, to convert the lost women,
although they may be very likely to sin; although they may

■

have attempted many times; although that person that they
have left will drag them down until they sin by the sight and
flatteries of these women."

To distinguish the sin of lust. Rape, it is said, is when the
action with a virgin is against her will and by force; but when
the woman accedes amicably and voluntarily it is not rape,
but fornication; and then it is not necessary to endow, and
much less to marry with her, because he will not have injured
her with whom he has treated."

II.

" If a servant is obliged of necessity to serve a lustful mas-
ter, this same necessity permits her to execute the most grave
things; and they can be proportioned as concubines, leading
to the most reprobate places; and if a gentleman desires to
scale a window to sleep with a woman, he can sustain her
upon his shoulders or follow her with a ladder, quiat sunt ac-
tiones de se indifferentes ."

(Castro Pal4s, Portuguese Jesuit. De las Virtudes y los
vicios, 1631, page 18.)

IN.

In his "Commentaries upon the Prophet Daniel," printed in
Paris in the year 1622, Corneille de los Pierle, Jesuit, ex-
presses himself in the following manner:

" Susanna said to Daniel, ' Jf I abandon myself to the shame-
less desires of these old men I am lost.' In a similar extremity,
as fearing the infamy upon the one side and death on the
other, Susanna could have said, *i do not consent to so shame-
ful an action, bid will suffer without opening my lips, to the end
that I may preserve my life and my honor.' The young inex-
perts believe that to be chaste, it is necessary to cry succor,
and resist the seducer with all their strength. But they will
not sin without their consent and the co-operation; and of this
manner Susanna could have permitted the old men to have
exercised their lust upon her, by not taking any part therein;
certain it is, that she would not have sinned."

IV.

"Clericus rem habens cumfemina in vase prepostero, non in-
currit poenas bullae. Pius V. If he does not make frequent
use of the sin."

(Escobar t Mendoza, "De la Lascivia, " title I, page 143.)

"Clericus vitium bestialitatis perpelioras non incurrent — unless
that he is not in the habit of this sin."
(Escobar, id. Id. Book I, page 144.)

VI.

"Clericus Sodomatice pattens non incurrit in pcenns bullaz. — If
it is not exercised more than two or three times,"
(Escobar, id. Id. Book I, page 111.)

VII.

Escobar judges in the first number of his work upon lust,
that a priest is not to be despoiled of his habit, nor exposed
to excommunication when he has acted by a shameful motive,
as to commit fornication, to rob anyone, or for to enter in-
cognito into an orgie.

VIII.

Pascal has made particular burlesque of Escobar, but what
particularly characterizes this celebrated Jesuit is, that all
the questions have two senses or meanings. Escobar contin-
ually uses this duplicity and of the probabilities. Escobar
asks, " Is a bad disposition such as we see of the woman with
the desire of lust, incompatible with the duty of hearing
mass? Answer to this. It is sufficient to hear mass, although
in such dispositions, to satisfy the precepts, always refrain-
ing her exterior."

IX.

"A. man and a woman who having denuded themselves to

embrace, executing a thing indifferently, and is^not a true

sin."

(Vincent Fellucios, Italian Jesuit. Preguntor Morales,
[Moral Questions] 1633, Book II, Page 316.)

EDIFYING AND CURIOUS HISTORY.

In 1718, Jean Baptiste Gerard, a French Jesuit, was
nominated rector of the Royal Seminary at Toulon; there
was distinguished in it, at that poiut, Catharink Cadiere,
one of the penitents, of eighteen years of age, and endowed
with the most rare beauty, whose health became altered by a
supernatural change in her. Coming t> visit her daily, and
with frequency he had surprised Catharine in the most turpid
posture, until that one morning he was obliged, in the name
of Divine Justice, to cast off his clothing and in that position
began to embrace her; promising that he would conduct her
to ultimate perfection; but as he feared the consequences of
his love, he made her take from time to time a potion that
occasioned enoimous losses of blood. Subsequently she was
conveyed to the Convent of Ollivules, the distance of a
league from Toulon, where he could go and see her without
witnesses; having been guilty of this despicable snare
that commenced to be a scandal, for which the Father
Girard had to make a journey by order of the President of
Brest, who locked up the young lady of Cadiere in the Con-
vent of the Ursulines; and having asked to confess, revealed
to the priest all that had taken place with her former director.
The Father Girard was not disturbed by so horrible an accu-
sation; but beforehand, on the contrary, accused Catharine of
having been privately detected, and excited the fathers
against her; but the subject being transferred to Parliament,
an order of imprisonment was issued against the young lady
of Cadiere and the Carmelite to which they were directed.
But the Jesuit was set at liberty.

The debates upon such an ignominious subject proved that

Girard was guilty of the crimes of sorcery, mysticism, spirit-
ual incest, abortion (of which this horrible transgression has
given proof) and bribing of witnesses. On the 11th of Sep-
tember, 1731, the Procurator-General asked that Catharine
be condemned to make public retraction in front of the por-
tico of the Church of St. Saviour, and then to be hung imme-
diately thereafter. The act was not passed conforming to
these conclusions, Catharine being returned to her mother
and father, and the Father Girard was exonerated; recog-
nized by the people, crushed with insults and injuries. Not-
withstanding this, she lived to an advanced age and tran-
quilly passed away.

XI.

"A prostitute can legitimately receive payment, but she
must not put the price very high. All young girls or prosti-
tutes have the same right in secret fornication; but a married
woman does not have a similar right; for the gains of
prostitution are not stipulations in the marriage contract."

(J. Gordon, Scotch Jesuit, Universal Moral Theology, Title
2, Book V.)

XII.

" If a priest, although he may be very well instructed in
the danger that he will run in penetrating into the room of a
woman, and that he unites in amorous bonds, and is sur-
prised in adultery by the husband, whom he may kill in the
defense of his life or his members, is not to be considered
irregular and may continue in his ecclesiastical functions." (1)

(Enbiquez, Portuguese Jesuit. Sum of Moial Theology,
Venice, 1600.)

(1) The reader who desires to investigate the private life of ihe in-
dividuals of the infernal Company of Jesus, will read and meet with
the "Portrait of the Jesuits," a work that was published at the end of the
last century.- (N. del T.)

XIII.

"The women do not commit mortal sin when they deck
themselves with superfluous adornments or fine clothing that
we may see their breasts; it being the custom of the country
and not being done with an evil intention."

(Simon de Lessan, Jesuit.)

This is nothing more than the tolerance in disagreeing
with the opinion of the hypocrite who said: Prenez de nwi
ce mouchoir, etc. [Take from me this handkerchief, etc.]

XIV.

To be remembered, we will only cite the title of the work
of the celebrated Sanchez, 'The Treatment of Marriage,"
which is sown with lewd discussions. If we only pertain to
these Jesuit charnel places; making some citations, but do
not write for the seminaries only; (1) and cau fall into what-
ever bauds, we do not desire to be accused of immorality.

XV.

"For how much can a woman sell the pleasures of immor-
ality? Answer. It is necessary to estimate in justice; attend-
ing to the nobleness of mind, beauty and decorum of the
woman. " * An honest woman is of more value than the
one who makes her house free to the first recent comer.
How shall we distinguish in the treatment of a prostitute or
of an honest woman? Answer. A prostitute cannot injus-
tice ask one without the same that is received of the other;
they must fix a price that must be reduced to a contract be-
tween her and him who pays; for the one gives the money
and the other puts up her body. But a woman of decorum
can exist as she pleases; because in things of this nature she

(1) Effectively there are other works introducible, although they
are entitled "Guide de los Confesores," [The Confessor's Guide] and
such is the work of Bouvier, Archbishop of Eheims, a work which we
do not see is of sufficient sanctity to translate, but the most easy \e
sion will make any woman of lust red hot.— (N. del T.)

does not have a common and established price; the person
who sells is the owner of her merchandise. A damsel and an
honest woman can sell their honor as dear as they estimate
it."

(Tambdrini, Jesuit, De la Facil Confesion, [Of Easy Con-
fession] Book VIII, Chap. 5.)

XVI.

Jacob Tirin, Jesuit, maintains as Corneille, whom we cited
in the first part, that the Chaste Susannah might h;tve aban-
doned her body "to the old men, leitli^A fcfc has been said
of co-operating and consent; no one ia*bb^ Pee say, with the
end of preserving her chastity, to declare her dishonor by
her cries, and exposing herself to death;/or the reputation and
the life are preferable to the purity of the body."

(1668, Commentaries upon the Bible, Page 7&7.)

XVII.

"We can and must absolve a woman that hides in her
house a man with whom she often sins; but freely followiug
her with decorum or having something to detain her."

(Father Bauny, Jesuit.;

OF ROBBERY.
I.

"Is it lawful to kill, rob or fornicate an innocent person?
Answer. Yes, in virtue of the commandment of the law of
God; because God is the arbiter of life and of death; and an
obligation to execute in this manner his commandments."
"And is it permitted to rob, when we see that we are op-
pressed by necessity? Answer. It is permitted secretly or
privately; not having other means succoring your necessities;
this is not robbery or rapine, foi it conforms to natural right
that is common to all in this world,"

100

(Pedes Abagon, Jesuit. Compendio de la summa ieologica
de Santo Tomas de Aquinas, pages 244, 365.)

II.

"The amount of the robbery to fall into mortal sin, ac-
cording to the calculation of all men is estimated at the value
of sixty pence or three francs. [Read page 226.]"

"To resist is just, under the penalty of mortal sin, lo re-
store that which is robbed, in small portions, that by the
larger shall be themm total."

(Antonio PaK*t#abbiel, Jesuit. Moral Theology.

the sum

III.

"The small thefts made on different days, and of one man
only, or of many; for great as the sum may be that is appro-
priated they never will be mortal sins.".

(The Father Bauny, Jesuit, Sum of the sins, Chap. 10,
page 143.)

IV.

"If the masters commit any injustice with their servants,
respecting their salaries, they can ultimately demand justice
against them, or take iu justice the value of the compensa-
tion."

(J. de Cadennas, Jesuit. Teoloqica, pnge 214.)

" God prohibits robbery, when it is considered as evil, and
not when it is reputed as good."

(Casnedi, Jesuit, Juicios Teologicos, [Theological Justice]
Book I, page 278.)

VI.

"Javieb Fegulli, Italian Jesuit, judges that is lawful for
a servant to rob her master for compensation; but with the
condition, that she does not leave herself to be surprised with her
hands in the dough."

(Del Confesor, page 137.)

101

VII.

Paul La.yma.xn approves the secret compensation, being
also the opinion of Father Lepus.

(Moral Theology, Book III, page 119.)

VIII.

"If the fathers do not give money to their children, can
the children rob them? Answer. When a man is subjected
to indigency, and the other nothing in riches, inasmuch as
he of the riches is obliged to Buecor him that is indigent, the
latter can tak^ in secret, and in a hoi}* amen, the property
that is presented, without sin and without being obliged to make
restitution."

(Loqget, French Jesuit. Question IV, page 2.)

IX.

Juan le Lugo approves the secret compensation and says:
"He can rob from all debtors, if he suspects that they do
not desire to pay."

{Treatise of the Incarnation, Book I, page 408.)

Valeria Regnal admits the secret compensation, but with
the obligation that it must be exact.

XI.

"If anyoue cannot sell his wine at its just value, it would
be a cause of injustice of the judge or malice of the buyers,
he can diminish the measure and divide equally with water;
drawing off directly the merchandise as pure wine and with-
out alteration."

(F. Tollett, Jesuit. Of the seven mortal sins, pages 102 7.)

XII.

" When we see a thief resolved and promptly to rob a poor
man, we can dissuade him; designating some rich person to be
robbed in place of the other.

102

OF BLASPHEMY.

" If we believe by an insuperable error that the blasphemy
of ourselves is commanded by God, it will be blasphemy."
(J. Casnedi, Jesuit. Juy thet.) .

II.

"If the penitent is a renegade from his Creator, and en-
raged against him, giving vent to his anger by uttering scan-
dalous words, he only sins venially; because his anger
deprives him of the means of considering what he says."

(Father Bauny, Jesuit. Sam of the sins, Chap. 1, page 66.)

III.

"Jesus Christ can say to us, ' Come and surround me, ye
blessed, for ye can lie and blaspheme, believing that these
were my orders that ye should lie and blaspheme."

(J. Carnedi, Jesuit.)

CUNNING LIES.

We have recompiled under this title, maxims that we can-
not easily classify. The first place, of light, co -responds to
the celebrated Escobar.

JtSUITICAL DOCTRINES OF ESCOBAR AND MENDOZA.

"Is gluttony a sin? Answer. Yes, and no. It is with
respect to its specie; a venial sin, although without necessity;
some will stuff themselves to the point of vomiting; except-
ing that the health does not suffer considerably; and yet.
when to that excess of premeditated design of misery, one will
never run into mortal sin."

" Can one accept a duel? Answer. Yes, and no. It is
not lawful when it will make a scandnl, but it is permitted

103

with reserve, to defend your treasure; if to that, you should
see yourself obliged; for a man has the right of guaranteeing
his property, although with the death of his enemy."
{Moral Theology, Book IV, page 119 and following.)

"He is not drank who can distinguish a scarecrow from a
load of hay."
(Busenbaum.)

"IT IS LAWFUL TO HAVE TWO CONFESSORS; ONE FOR MORTAL
SINS AND THE OTHER FOR THE VENIAL, TO THE END OF MAIN-
TAINING YOUR GOOD REPUTATION WITH YOUR ORDINARY DIRECT-
OR; ALWAYS THAT IT SHALL NOT BE THE CAUSE OF REMAINING IN
MORTAL SIN."

(Escobar. Moral Theology, Book 7, page 135.)

"No one is obliged but to confess the circumstances that
attenuate the nature of the sin and not that which aggravates
it,"

(Escobar.)

" The rapine is not a circumstance that is obliged to be
had, to discover when the robbery was committed."
(Fagundez, Jesuit.)

OF PEKJURY.

(1843.)

Question. To what is that man obliged, when he takes an
oath in a fictitious manner, and with the intention of gain?
Answer. He is not obliged to anything in virtue of the religion,
that not having taken a true vow, but in justice he is obliged
to execute that which he has sworn to in a fictitious manner,
and with the intent of gain."

Compendium for the use of Seminaries, by the Abbot Moul-
let, Strasburg, 1843.)

We have not drained off much of the actual books of the
Jesuits, because some are untranslatable because of their

104

brutal immorality, and the others reproduce the doctriues of
the 17th and 18th centuries. The extracts from the Compen-
dium of the year 1843 prove the veracity of our assertions.

"It is permitted as much in a light matter, as in a grave
one, to swear without the intention of fulfilling, if you have
good reasons to follow that method."

(Cardenas, Jesuit. Crisis Teologica.)

II.

"You can swear that you have not executed a thing, al-
though effectively it has been executed; understanding by it
that you did not do it before having been born; and to be under-
stood by any other similar circumstance, that without having
some idea by which you can discover the words which cover
it; and this is very convenient in circumstances, and just
when it is necessary or useful for the health, the honor or
the well being."

(Sanchez. Opera Moralis.)

III.

"But not to lie, you can satisfy, that what you have done is
not that which has been done; always that you intend to give
by your speeches the idea that a man of ability can give."

(Sanchez. Opera Moralis.)

OF JUSTICE.
I.

" If it is asked, if a judge is obliged to restore that which
he has received to administer justice? Answer. It must de-
volve on him who has received the decision, which gave him
justice; but if his vote has beeD given in favor of injustice,
then the money that has been gained may be retaiued."

105

(J. B. Tabekna, Jesuit. Epitome of Moral Theology, pub-
lished in 1736,)

This is more than humanitarian; it is folly. We do not
deem it necessary to discuss maxims of such nature.

II.

" When we have received money to commit an evil action,
is it necessary to make restitution? Answer. We distinguish.
If the act is not to be performed which has been paid for, it
is necessary to return the quantity; but in fact and in truth
it is not necessary."

Molina, Jesuit. Obras, Vol. 3, page 138.)

OF USURY.

. " Is it permitted to purchase a thing for less than its value
of one who is obliged by necessity to sell; for by this means
it diminishes the price of things, and makes the merchandise
that is offered to be sought for? Answer. A thing that is
sold of necessity loses not only the third of its value, but the
half. It is lawful for a tavern keeper to mix water with wine,
and laborers, chaff with wheat, and to sell these goods at a
common price; with such that the wine and the wheat will
not be worse than that which is sold daily."

(Amadeus Gimenius, Jesuit.;

In the process of Affnaer, it was proved that the Jesuits
discounted, bought and sold by deeds, and this with a circu-
lation of five or six millions.

OF INFANTICIDE.

"Can a woman occasion an abortion? Answer 1st. If the
fcetus is not animated aud the pregnancy is not dangerous,
she is permitted to do so, direct!}' or indirectly, taking potions
that will work in such a manner upon the fcetus that it will

106

be dissolved and evacuated; indirectly caused to flow with
blood, or taking remedies that may be favorable aud destroy
the foetus.

2d. — If the foetus is animated, and the mothtr must die
with it, it is lawful, before childbirth, to drink some potion
that may indirectly be noxious; that which we can authorize
by this comparison; if a ferocious beast pursues a pregnant
woman, that she must fly to be saved from death, although it
is certain, morally speaking, that it will produce an abortion.

3d. — If a young girl has been seduced, and she repents of
her young adultery, she can, before the foetus is animated
for fear of losing her honor which is more precious to her
than her own life."

(Airault, Jesuit. Propositions upon the fifth precept of the
Decalogue, 2, page, 322.)

CALUMNIES.

The Abbot Chauveltn, speaking of one article of calumny,

8 among those details that will excite the indignation of

every honorable soul. Following the speech of a magistrate

of Parliament, we find that Calumny is the doctrine of tlie

Company of Jesuits.

"Men can, without scruples, attempt some against others,
by detraction, calumny and false testimony."

II.

"To cut down the calumnies, we can assassinate the cal-
umniator; but we must hide i^, that we avoid the scandal."
(Airault, Jesuit.)

107

OF LYING AND FALSE SWEAEING,

"If you believe in an incontrovertib'e manner that you
are commanded to lie, then lie."

(Basnedi, Jesuit. Jaicio Teologica, page 278.)

II.

"If asked about a robbery that has been committed, are
we obliged immediately to make compensation ; or upon a
loan that truly is not doe; because being satisfied that in
the actuality it is not due, because having conquered the
term, or that your poverty will probably excuse you from
paying; you can swear that you did not receive any loau; it
being understood that you had paid the amount; because this
is the end that all justice demands for the oath,"

Castropalas, Jesuit. "The virtues and vices," 1631, page 18)

III.

"A man surprised in flagrante delictu, and who wo Id be
obliged to swear that he had contracted matrimouy with a
dishonored young lady, can swear th.it he had done so, it
being understood, If Ia-n obliged to in advance of my pleasure."

"If anyone desires to swear, without b ingob'iged to c< m-
ply with his vow, he can destroy the word, and theu he does
not commit but a venial lie, that is easily pardoned."

(Sanchez.)

IV.

•'If a wom.'n conceals the value of ber dowry, after the
goods of her husbaud were confiscated, an.l she is asked if
she has retained anything for the benefit of herself, she can
contend that she has not; it being understood: nothing that
pertains to another."

"When a crime is secret, the culpability of the crime may
be denied; it being understood: publicly."

(The Father Stoz, Jesuit, Of the Tribunal of the Penitency.)

103

OF REBELLION.
I.

"The rebellion of a priest against the king is not a crirne

of le<s majesty, for a priest is not the subject of a monarch. "

(Emmanuel Sa, Jesuit. Aphorisms on the loord. Clericus.)

II.

" Nobody is so incapacitated that he can be ignorant when
tyranny constitutes the danger of the State; in similar case,
all laudable measures can be taken to throw off the yoke of
tyranny."

The citations would be too very numerous; but the Jesuits
have always preached this principle, and yet preach it, in the
Religious Vnicerse.

SIMONY.
1.

" If we administer a sacrament or holy thing, by a lustful
pleasure, and this to recompense and not plainly to a title of
pure gift, you will commit simouy and sacrilege. This is in
the case of that of a benefice to the brother as the price
of the honor of his sister, because after having slept with the
sister, it will be a benefice to the brother for gratitude, you
will only iucur the fault of irreverence."

(FiiiLicius, Jesuit. M>ral Questions, Vol. II, Chap. VII,
page 616.)

II.

According to the Father Arsdekin, a Swedish Jesuit,
"Simony and astronomy are lawful things."

(See his Tripartite Theology, 1744, Vol. II, Treatise V,
Chapter XII.)

109

in,

" You cannot buy a benefice with money; but you can say,
1 If you will concede a benefice to me, I will remember you eter-
nally. But to avoid sinning and fulfill your promise, you
must see to it that you do not oblige yourself interiorly to
anything determined. Do not commit simony but make this
agreement: Concede to me your suffrage that I may be made
Provincial, and I will stipulate on my part that you shall be prior;
because it is a compact, and the permutation of spiritual
things that are not prohibited in the matter of benefices."

(Claudio Lackois, Jesuit. Commentaries of Basenbaum.)

OF PROBABILITIES.
I.

*' The doctrine of probabilities, we learn that we can, with
all security of conscience, defer in all cases to the decision of
many, or of such, only one doctor; and that his authority is
valid to decide for us, to embrace an opinion that for which
is conceded sufficient probability ; although the contrary
opinion can be at the proper time the most probable aud
sure."

(Peter Nicolo, Jesuit.)

II.

"It is permitted to a confessor that he may follow the
opinion of the penitent aud be careless of his own, and this
is likely when the probable opinion which the penitent fol-
lows will incline to the detriment of the other. Example, if
we do not treat, we do not restore."

(N. Balder, Jesuit. Disputes upon Moral Theology, Book
IV, page 402.)

110

RELIGIOUS DOGMA.

'• It is difficult to determine the moment when the obliga.
tion begins, of the love of God."
< (Juan de Cardknas. Crisis Theologica, Page 241.)

II.

Cladius Aguaviva, fifth General of the Jesuits, attacked
the bull against the doctrine of Moline, saying to Pope Paul,
'■ If that it is to be made a similar affront to the Society, it
will be difficult to answer, that ice do not intend invective and
injuries against the Holy See."

III.

Question. What shall we see in Paradise? Answer. The
very sacred humanity ol Christ, the adorable body of the
Virgin Mary, and of the other saints among thousands
and thousands of other beauties. Question. Will our utmost
senses enjoy the pleasure that is our own? Answer. Yes,
and the most admirable eternal enjoyment and without any-
thing fastidious. Question. Can we see, hear, smell, taste
aud touch, and enjoy all the pleasures that we can receive?
Ansicer. Yes, there is no doubt; the joyful hearing the song
of harmony; receive the smell of savors; for the lust, nothing
will fail of the pleasure of smell and perfumes, and can the
pleasure of delicate touch. Question. If in the intelligence
of speech in Paradise, tell me in what language? Ansicer.
It is likely that it will be in Hebrew, for it will be the lan-
guage that God has taught some men, and Jesus Christ has
spoken; also can speak any other language, but the blessed
will have the most perfect intelligence. Question. With
what clothing will the blessed be covered? Answer. With a
garment of glory and light, that will shine from all parts of
the body and significant of those who have suffered the most
for God."

(G. Pomky, Jesuit. Theological Catechism, Leon, 1675.)

Ill

IV.

The Father Haeduin has pretended that the jEniad and
the Odes of Horace were composed by some monksof the 14th
century. Following him Eneas is Jesus Christ, Lalajea, the
lover of Horace is no other than the Christian religion. He
also thinks that all the preceding Councils of Trent never
existed.

" The Christian religion, evidently if believable, but it is not
evident that it is tine, because its teaching is confused, or it
teaches confused things; and the most times, those that pre-
tend that the Christian religion is evidently true, are obliged to
confess that it is evidently false; concluding that thtredoes not ex-
ist any religion evidently trve. Why, or whence is the Christian
religion the most true among so many that exist? The
oracles of the prophets were created by the inspiration of
God. And if I deny to you that which has been prophesied?
Yes, I maintain that the miracles attributed to Jesus Christ are
not true."

(Philosophical Thesis of the Jesuits of Caen, maintained in
the Royal College of Bourbon.)

What man will dare to take a step more in doubt and
impiety?

VI.

"The sentiment of love to God is not obligatory."
(Father Simon, Jesuit )

VII.

"If a man who has made on the day of the Passover an
unworthy communion, is he obliged to receive the sacrament
again? Answer. He is not obliged; for he has complied
with the obligation that is imposed by the Church. The law
that ordains the communion only obliges the substance of
the act; and the sacrilegious communion is sufficient."

(George Gobat, Jesuit. Moral Works, Douai, 1700, Book
I, Treatise IVr, page 253.)

112

VIII.

In an exorcism that was made in Paris by Father Goton,
confessor of Henry IV, asked the Devil, "if before he se-
duced Eve, did the serpent have feet?"

It appears to us that all the pretended ingenuity of the
good fathers is calculated, in their policy that make us believe
at times that they are most sensible; and at others that they
are impotent; and in effect that they can make us to fear an
Order that writes that the blessed in heaven are covered with
flesh and clothed with petticoats, and that they discuss if the
serpent had feet or not. The Jesuits laugh at us; and during
their hilarity, the rattlesnake is coiled at our feet, climbing to
strike us in the heart!

IX.

" A son that was drunk, and in his intoxication killed his
father, we can rejoice at the assassination that he has committed,
because of the immense property which he will be the heir
to; because we are to suppose that this parricide was not
premeditated; and that he had for his object great riches; it
was laudable in the extreme; or at the least, it was not cer-
tainly bad; we here conclude that it is not a reprehensible
doctrine."

(Geokge Gobat, Jesuit. Moral Works, Douai, 1700, Vol.
II, Page 229.)

"Inasmuch as all the world knows of purgatory," says
Laceois positively to Bellaemine and Gimenius, "there ex-
ists another beautiful meadow, which is adorned with all
classes of flowers, illumined in clear day, and exhales a deli-
cious odor, an enchanted place, where the souls do not suffer
the pains of the senses. This place is for the less guilty, a
very moderate purgatory, and as a sanitary prison, where
they can abide without any dishonor."

"It will not be so bad the sight of the other purgatory,
where nobody, according to these brethren, has remained

113

ten consecutive years. Aided by this, we can follow his doc-
trine, that all sins are venial, and will make hell less to be
feared."

(Life of Gaudis Lacrois, Jesuit,

XI.

"Mary preferred to be eternally condemned in hell, de-
prived of the sight of her son, and to see the demons, if he
had been conceived in original sin."

(Father Oqukte, Jesuit. Sermon pronounced in Alcala
in the year 1600.)

XII.

Nicolas Orlandini, Jesuit, assures us that St. Ignatius
carried to heaven the souls of his companions; and that hav-
ing been detained a moment to speak with him, made pre-
diction "thai every Christian that was seen in the habit of the
Jesuits had the privilege of entering heaven with his reason."

~ XIII.

Antonio Sirmon, who died in 1643, said in his "Defense of
Virtue," " That it is lawful to work by fear and hope."

XIV.

" If Peter is dead for legitimately defending himself, we
can swear that he is not dead unjustly."

"It a shopkeeper, having appraised a low price for your
goods, you can use a false weight; and in conscience, deny
with an oath, before the tribunals, that you used a false
weight; it being understood with damage to the buyer."

(Father Gobat, Jesuit. Moral. Works, Book II, page 319.)

PARODY OF THE PARADISE OF MAHOMET.

BY THE JESUIT ENRIQUKZ.

In a ridiculous book of the "Occupation of the Saints" we

are assured by Euriquez: (Chapter 73.)
5*

114

"That the men and women are pleasantly occupied with
feasts, masquerades and balls. "

II.

(Chapter 74.) " That the angels are disguised as women,
and appear to the saints with sumptuous dresses of ladies,
with their hair curled, and with chemises and petticoats of
muslin."

III.

(Chapter 58.) " That each blessed one in heaven has a
particular habitation; aud that Jesus Christ abides in a mag-
nificent palace; having there large streets, beautiful and grand
squares, castles and citadels."

IV.

(Chapter 62.) " That the supreme pleasure consists in Jciss-
ng and embracing the bodies of the blessed; and that they bathe
. in fountains after this, where they sing as nightingales. ' "

(Chapter 65.) "Tfiat the women have blonde hair; thf-y are
adorned with rubies ani jewels, in the same manner as here below."

This ray of madness, and we can pardon the Jesuits of
their writings if they do not take other pages. Has not the
Father Euriquez ridiculed the holy things as much or more
than Voltaire? Our readers can judge.

For the Council of the Jesuits exposed in Trebeiis, the fa-
mous tunic of Jesus, and by their own Council exhibited in
Our Lady a nail without producing as much as the tunic of
Trebeiis, have satisfied with usury the first costs.

115

INSTRUCTIONS FOR THE CATHOLIC APOSTOLIC
SOCIETY OF THE SANFEDISXAS, (OR THE JES-
UIT ORDER OF THE HOLY FAITH.)

(BY the catechism and adjoined oath of the sacrile-
gious SECT OF THE SANFEDISTAS, [THE SAME AS THE PAOLOTTI
(PAULIST FATHERS) AN ORGANIZATION WITHIN [THE SOCIETY OF
THE JESUITS.] WE CAN TRULY SEE TO WHAT EXTREME SUPER-
STITION AND FANATICISM WILL LEAD. FREE MEN OF THE
WORLD ! BE ON THE ALERT ! ! BE AS EAGER AS THE ARGONAUTS
OF THE FABLE, AND DO NOT BE BETRAYED BY HYPOCRISY. DE-
SIRE THAT GOD SHALL TEAR AWAY THE MASK THAT COVERS THE
ENEMIES OF LIBERTY, THAT THEY MAY APPEAR AS THEY ARE ;
THIS IS WITH ALL THE OTHER EVIL DEEECTS THAT THEY HAVE )

OATH.

DICTATED BY THE CARDINAL JOSE ALBANI.

I, N. de N., in the presence of God Omnipotent, Fa-
ther, Son and Holy Spirit, of Mary, always the Immacu-
late Virgin, of all the Celestial Court of Heaven, and of
thee, honored father, I swear to let my right hand be cut
off, my throat cut, and die of hunger or in the most atro-
cious torments ; and pray Almighty God that he will
condemn me to the pains of hell, before that I should
betray or injure one of the illustrious fathers and brothers
of the Catholic Apostolic Society in which I am in this
moment become enrolled, or without scrupulously ob-
serving its laws, or do not give assistance to my needy
brethren. I swear to firmly maintain the holy cause
which I have embraced. I will not guard consideration
for a single individual of the Society of the Liberals,
whatever may be his birth, parentage or fortune. I will
not have pity for the cries of the children nor the aged;
and will spill unto the last drop of blood of the infamous
liberals, without regard to sex, age or condition. I swear,
in fine, implacable hatred to the enemies of our holy Ro
man Catholic Religion, one and true!

116

PASSWORDS AND COLLOQUY OF RECOGNITION.

Salutation. "Viva!" (Halloo!)

Answer. "VivaPues!" (Halloo then!)

Question, We have a beautiful day?

Ans. To-niorrow I hope it will be better.

Ques. I am pleased that this street is so bad?

Ans. In a short time it will be repaired.

Ques. In what manner?

Ans. With the bones of the Liberals.

Ques. How are you called?

Ans. South.

Ques. From whence cometh tbe light?

Ans. From Heaven.

Ques. What do you think of doing to-day?

Ans. To always persevere in separating the wh-at fi'om
the chaff.

Ques. What is the length of your crook?

Ans. It is sufficient to pull down.

Ques. What tree produced it?

Ans. A laurel planted iu Palestine, grown in the Vatican,
under whose bower are covered all the faithful.

Ques. Do you propose to travel?

Ans. Yes.

Ques. Whither?

Ans. Unto the shores of felicity and religion on board of
the little bark of the fisherman.

THE FOLLOWING IS FOR THE INITIATES OF THE SUPERIOR CLASS.

Ques. "Viva!" (Halloo!) You will be welcome; tell me
as follows who you are?

Ans. A brother of yours.

Ques. Are you a man?

Ans. Yes, certainly; and consent that my hand may be
cut off and my throat cut, and die of hunger in the most
atrocious torments, if I at any time injuie or betray one of
my brethren.

117

Ques. How shall I know that you are a man faithful to
yonr God and to his Prince?

Ans. With these words. Faith, Hope and Indissoluble
Union.

Ques. Who admitted you among the Sanfedistas? (Holy
Fathers of the Fiith.)

Ans. A venerable man in gray hair.

Ques. What was done to receive you?

Ans. I was made to kneel upon my knee on the cross and
to place my hand upon the Holy Eucharist, and I was armed

with the BLESSED STEiL.

Ques. In what place was you received?

Ans. In the bends of the Jordan, in a place not contami-
nated by the enemies of the Holy Religion and its Princes,
in the same hour in which was born our Divine Redeemer.

Ques. What were your colors?

Ans. With the vellow and black my head was covered
(colors of the Austrian flag) and my heart with the white and
yellow. (Colors of the Papal flag.)

Ques. What is your duty?

Ans. To hope in the name of God and of the true Roman
C itholic Church.

Ques. From whence cometh the wind?

Ans. From Palestine and the Vatican; that will disperse
all the enemies of God.

Que*. What are the ties that bind you?

Ans. The love 7)1 God, of Country and of Truth.

Ques. How do you sleep?

Ans. Always in peace with God and with the hope of ex-
citing war with the enemies of his holy name.

Ques. What do you call your passwords?

Ans. The first Alpha, the second Ark of Noah, the third
Imperial Eaglk, the fourth Keys of Heaven.

All. Have courage, brethren, and persevere. (1)

(1) Subterranean Rome, by Carlufl Didier, pages o4y. 351.)

118

CEREMONY OF INDUCTION AND EXTREME OATH

OF THE JESUITS.

[When a Jesuit of the minor rank is to be elevated to com-
mand, he is conducted into the Chapel of the Convent of the
Order, where there are only three others present, the princi-
pal or Superior standing in front of the altar. On either side
stands a monk, one of whom holds a banner of yellow aud
white, which are the Papal colors, and the other a black
bauner with a dagger and red cross above a skull and cross-
bones, with the word INRI, and below them the words
Iustum, Necar, Reges, Impios. The meaning of which is:
It is just to exterminate or annihilate impious or heretical Kings,
Governments or Rulers. Upon the floor is a red cross upon
which the postulant or candidate kneels. The Superior
hands him a small black crucifix, which. he takes in his left
hand and presses to his heart, and the Superior at the same
time presents to him a dagger, which he grasps by the blade
and holds the point against his heart, the Superior still hold-
ing it by the hilt, and thus addresses the postulant.]

SUPERIOR.

My son, heretofore you have been taught to act the dis-
sembler: among Roman Catholics to be a Roman Catholic,
aud to be a spy even among your own brethren; to believe no
man, to trust no man. Among the Reformers, to be a Re-
former; among the Huguenots, to be a Huguenot; among
theCalvinists, to be a Calvinist; among the Protestants, gen-
erally to be a Protestant; and obtaining their confidence to
seek even to preach from their pulpits, and to denounce with
all the vehemence in your nature our Holy Religion and the
Pope; and even to descend so low as to become a Jew among
the Jews, that you might be enabled to gather together all
information for the benefit of j'our Order as a faithful soldier
of the Pope.

You have been taught to insidiously plant the seeds of
jealously and hatred between communities, provinces and
slates that were at peace, and incite them to deeds of blood,

119

involving them in war with each other, and to create revolu-
tions and civil wars in countries that were independent and
prosperous, cultivating the arts and the sciences and enjoy-
ing the blessings of peace. To take sides with the combat-
ants and to act secretly in concert with your brother Jesuit,
who might be engaged on the other side, but openly opposed
to that with which you might be connected; only that the
Church might be the gainer in the end, in the conditions
fixed in the treaties for peace and that the end justifies the
means.

You have been taught your duty as a spy, to gather all
statistics, facts and information in your power from every
source; to ingratiate yourself into the confidence of the fam-
ily circle of Protestants and heretics of every class and char-
acter, as well as that of the merchant, the banker, the lawyer
among the schools and universities, in parliaments aud
legislatures, and in the judiciaries and councils of state, and
to "be all things to all men," for the Pope's sake, whose
servants we are unto death.

You have received all your instructions heretofore as a
novice, a neophyte, and have served as a coadjutor, confessor
and priest, but you have not yet been invested with all that
is necessary to command in the Army of Loyola in the ser-
vice of the Pope. You must serve the proper time as tne
instrument and executioner as directed by your superiors;
for none can command here who has not consecrated his labors
with the blood of the heretic; for "without the shedding of blood
no man can be saved." Therefore, to fit yourself for your
work and make your own salvation sure, you will, in addition
to your former oath of obedience to your Order and allegiance
to the Pope, repeat after me

THE EXTREME OATH OF THE JESUITS.

I, M N , Now, in the presence of Almighty God,

the Blessed Virgin Mary, the blessed Michael the Archangel,
the blessed St. John the Baptist, the holy Apostles St. Peter
and St. Paul and all the saints and sacred hosts of heaven,

120

and to you, my ghostly father, the Superior General of the
Society of Jesus, founded by St. Ignatius Loyola, in the
Pontificate of Paul the Third, and continued to the present,
do by the womb of the Virgin, the matrix of God, and the
rod of Jesus Christ, declare and swear, that his holiness the
Pope is Christ's Vicegerent and is the true and only Head of
the Catholic or Universal Church throughout the earth; and
that by virtue of the keys of binding and loosing, given to
his Holiness by my Saviour, Jesus Christ, he hath power to
depose heretical kiugs, princes, states, commonwealths and
governments, all being illegal without his sacred confirmation
and that they may safely be destroyed. Therefore, to the
utmost of my power, I shall aud will defend this doctrine
and His Holiness' right and custom against all usurpers
of the heretical or Protestant authority whatever, espe-
cially the Lutheran Church of Germany, Holland, Den-
mark, Sweden and Norway, and the now pretended au-
thority and churches of England and Scotland, and branches
of the same now established in Ireland aud on the
Continent of America and elsewhere; and all adherents
in regard that they be usurped and heretical, opposing
the sacred Mother Church of Rome. I do now renounce
aud disown any allegiance as due to any heretical king, prince
or state named Protc slants or Liberals or obedience to any
of their laws, magistrates or officers.

I do further declare that the doctrines of the churches of
England and Scotland, of the Culvinists, Huguenots aud
others of the name Protestants or Liberals to be damnable,
and they themselves damned and to be damned who will not
prsake the same.

I do further declare, that I will help, assist aud advise all
or any of his Holiness' agents in any place wherever I shall
be, in Switzerland, Germany, Holland, Denmark, Sweden,
Norway, England, Ireland, or America, or in auy other king-
dom or territory I shall come to, and do my uttermost to ex-
tirpate the heretical Protestants or Liberals' doctrines and to
destroy all their pretended powers, regal or otherwise.

121

I do further promise and declare, that notwithstanding I
am dispensed with, to assume any religion heretical, for the
propagating of the Mother Church's interest, to keep secret
and private all her agents' counsels from time to time, as
they may entrust me, and not to divulge, directly or indirect-
ly, by word, writing or circumstance whatever; but to exe-
cute all that shall be proposed, given in charge or discovered
unto me, by you, my ghostly father, or any of this sacred
convent.

I do further promise and declare, that I will have no opin-
ion or will of my own, or any mental reservation whatever,
even as a corpse or cadaver, (perinde ac cadaver,) but will
unhesitatingly obey each and every command that I may
receive from my superiors in the Militia of the Pope and of
Jesus Christ.

That 1 will go to any'part of the world whithersoever I may
be sent, to the frozen regions of the North, the burning
sands of the desert of Africa, or the jungles of India, to the
centres of civilization of Europe, or to the wild haunts of the
barbarous savages of America, without murmuring or repin-
ing, and will be submissive in all things whatsoever commu-
nicated to me.

I furthermore promise and declare that I will, when oppor-
tunity presents, make and wage relentless war, secretly or
openly, against all heretics, Protestants and Liberals, as I
am directed to do, to extirpate and exterminate them from
the face of the whole earth; and that I will spare neither age,
sex or condition; and that I will hang, burn, waste, boil, flay,
strangle and bury alive these infamous heretics, rip up the
stomachs and wombs of their women and crush their infants'
heads against the walls, in order to annihilate forever their
execrable race. That when the same cannot be done openly,
I will secretly use the poisoned cup, the strangulating cord,
the steel of the poinard or the leaden bullet, regardless of
the honor, rank, dignity, or authority of the person or per-
sons, whatever may be their condition in life, either public
or private, as I at any time may be directed so to do by any
6

122

agent of the Pope or Superior of the Brotherhood of the Holy
Faith, of the Sooiety of Jesus.

In confirmation of which, I hereby dedicate my life, my
soul and all my coporeal powers, and with this dagger which
I now receive, I will subscribe my name written in my own
blood, in testimony thereof; and should I prove false or
weaken in my determination, may my brethren and fellow
soldiers of the Militia of the Pope cut off my hands and my
feet, and my throat from ear to ear, my belly opened and
sulphur burned therein, with all the punishment that can be
inflicted upon me on earth and my soul be tortured by de-
mons in an eternal hell forever!

All of which I, M N , do swear by the blessed

Trinity and blessed Sacrament, which I am now to receive,
to perform and on my part to keep inviolably; and do call all
the heavenly and glorious host of heaven to witness these my
real intentions to keep this my oath.

In testimony hereof I take this most holy and blessed
Sacrament of the Eucharist, and witness the same further,
with my name written with the point of this dagger dipped
in my own blood and sealed in the face of this holy convent.

[He receives the wafer from the Superior and writes his
name with the point of his dagger dipped in his own blood
taken from over the heart.]

SUPERIOR.

You will now rise to your feet and I will instruct you in
the Catechism necessary to make yourself known to any
member of the Society of Jesus belonging to this rank.

In the first place, you, as a Brother Jesuit, will with
another mutually make the ordinary sign of the cross as any
ordinary Koman Catholic would; then one crosses his wrists,
the palms of his hands open, the other in answer crosses his
feet, one above the other; the first points with forefinger of
the right hand to the center of the palm of the left, the other
with the forefinger of the left hand points to the center of
the palm of the right; the first then with his right hand

123

makes a circle arouud his head, touching it; the other then
with the forefinger of his left hand touches the left side of
his body just below his heart ; the first then with his right
hand draws it across the throat of the other, and the latter
then with his right hand makes the motion of cutting with a
dagger down the stomach and abdomen of the first. The
first then says Latum; the other answers Necar; the first
then says Reges. The other answers hnpios. [The meaning
of which has already been explained.] The first will then
present a small piece of paper folded in a peculiar manner,
four times, which the other will cut longitudinally and on
opening the name Jesu will be found written upon the head
and arms of a cross three times. You will then give and re-
ceive with him the following questions and answers.

Ques. From whither do you come?

Ans. From the bends of the Jordan, from Calvary, from
the Holy Sepulchre, and lastly from Rome.

Ques. What do you keep and for what do you fight?

Ans. The Holy faith.

Ques. Whom do you serve?

Ans. The Holy Father at Rome, the Pope, and the Roman
Catholic Church Universal throughout the world.

Ques. Who commands you?

Ans. The Successor of St. Ignatius Loyola, the founder
of the Society of Jesus or the Soldiers of Jesus Christ.

Ques. Who received you?

Ans. A venerable man in white hair.

Ques. How?

Ans. With a naked dagger, I kneeling upon the cross be-
neath the banners of the Pope and of our sacred Order.

Ques. Did you take an oath?

Ans. I did, to destroy heretics and their governments and
rulers, and to spare neither age, sex nor condition To be as
a corpse without any opinion or will of my own, but to im-
plicitly obey my superiors in all things without hesitation or
murmuring.

124

Ques. Will you do that?

Ans. I will.

Ques. How do you travel?

Ans. In the bark of Peter the fisherman.

Ques. Whither do you travel?

Ans. To the four quarters of the globe .

Ques. For what purpose?

Ans. To obey the orders of rny General and Superiors
and execute the will of the Pope and faithfully fulfill the
conditions of my oath.

Ques. Go ye, then, into all the world and take possession
of all lands in the name of the Pope. He who will not ac-
cept him him as the Vicar of Jesus and his Vicegerent on
earth, let him be accursed and exterminated.

PART SECOND.

INTRODUCTION.

At the close of the long and bloody civil war of the rebel-
lion, the crowning act of infamy that stirred the heart of the
nation to its lowest depths, was the assassination of Abraham
Lincoln, the "Martyr President," who had guided the Ship
of State through the stormy seas (whose crimsoned waves
were incarnadined by the blood of patriots and that of the
would-be destroyers of the Union) to the haven of national
peace and the assured integrity of the whole Republic. Those
in arms, who had in vain sought to divide the Union and cleave
American Nationality in twain, were fast surrendering to the
victorious troops of the patriot army of the Nation. Victor
and vanquished alike rejoiced at the termination of the frat-
ricidal strife, one to exult over the successes of "Liberty and
Union, now and forever inseparable," and the other with
vain regrets for a " Lost Cause," and to mourn for the loss
of those who had fought and died in vain. The South was
just beginning to return to reason, seeing the fruitlessness of
her efforts in a wrong direction, and was disposed to make
the best terms possible with the North in the restoration of
peace and tranquility within her borders. The victorious
armies were still in possession of the re-conquered territory,
and general preparations were being made for evacuation and
disbandment and return to their homes. It was at this time,
that, on the night of the fourteenth of April, 1865, that the
deadly bullet of the assassin did its fatal work and the morn*
ing of the fifteenth closed the earthly career of the greatest
man and the best beloved President that ever assumed the
duties of the Executive of the Kalion.

The South was struck dumb with terror and astonishment

128

at an act committed at a time when no possible benefit could
be derived from it, or help the Lost Cause, and lay helpless,
crushed, at the feet of her now maddened victors, whose arms
were raised ready to strike in terrible, merciless vengeance,
against what they deemed a treacherous and perjured but
suppliant and conquered foe. The South, in her agony of
horror and fear, protested against the terrible crime, and he
who had been before most bitterly cursed, derided and ma-
ligned, with all the intensity of sectional animosity and
hatred, at the beginning and during the war, was now claimed
by them to have been "the South's best feiend." It was
the darkest and most perilous hour of the nation, when its
pent up wrath seemed about to be let loose and the annihila-
tion of the vanquished was deemed most certain. But He
who rules the whirlwind and rides upon fhe storm com-
manded as in the days of old, "Peace! Be still, and the
winds and the waves they obeyed Him."

When the Grand Funeral March of the Nation was com-
menced, and due preparation had been made by the hundreds
of cities and towns for the reception of the remains of the
Immortal Lincoln, the many hundreds of representatives of
the people of the Pacific States and Territories sojourning in
New York City, assembled at the Metropolitan Hotel and or-
ganized a meeting for the purpose of expressing their detes-
tation of so horrible a crime, their sympathy to the family of
the murdered President and to the nation, and to take the
necessary steps towards payiug a proper respect for his
memory by marching in procession, in a division by them-
selves, along with their fellow citizens of the other States
and Territories.

The Hon. George Barstow, ex-Speaker of the Assembly.of
the State of California, was chosen President of the meeting;
the Hon. Richard McCormick, then Secretary of the Terri-
tory of Arizona, was chosen Secretary, and Major Edwin A.
Sherman, then of the State of Nevada, was selected as Mar-
shal of the Division of the*Pacific States and Territories.
Gen. John B. Frisbie and others presented resolutions which

129

were unanimously adopted, and the meeting then adjourned
subject to the orders of the Marshal, to meet at the corner of
Wall and Nassau streets and to take the place assigned them
in the procession. On the 24th of April the remains of the
martyr President reached New York City and after having
been viewed by more than a hundred thousand people of all
classes, sexes -and conditions, on the morning of the next
day the grandest mournful pagent that the world ever saw
was displayed in the great metropolis of the nation, and
which having begun at the Capitol, was to be continued in
length for more than a thousand miles, until rest was found
at last in the cemetery at Oak Ridge, at Springfield, Illinois,
the home of the illustrious dead.

On the morning of the day of the funeral.procession in New
York City, and shortly before taking our places in line, the
Marshal of the division immediately in front of our own
stepped up to us and asked, "Are you an American?" to
which we answered "Yes." He then enquired, "Are you a
Roman Catholic?" To which we answered emphatically,
"No!" He then said: " The South had nothing to do with
the assassination of Abraham Lincoln, but he was the victim
of a Jesuit plot, which had long been planned to murder him ;
that it was known in Europe and our own country, and the
conspiracy was wider spread than people had any idea of."
At that time we considered it to be but one of a thousand
rumors then afloat, but said, "If this be true as yon say, I
am willing to unite with you and with any bod^of true men
who can be relied upon, and if it occupies the remainder of
my life, I will leave not a stone unturned nor let any oppor-
tunity whatever escape me, but I will ferret the whole thing
out from the beginning, but what I will get at the truth of the
matter." For eighteen long years, after an immense amoun^
of time and expense, both in traveling and correspondence,
like a tireless detective, pursuing every thread and following
up every track and trail, we at last have satisfactorily proven
to ourself that the statement then made to us was true, and
that Abraham Lincoln fell the victim of the Papal power is
as certain as that the sun shines, and we are also convinced

130

that our readers who will peruse the following pages will as
readily and promptly come to the same conclusions.

We are fortified with actual sworn statements of fact, as
will be seen, the assertions of distinguished statesmen, and
following the rules of evidence, circumstantial and positive,
there is no room whatever left for doubt, while a nest of foul,
slimy and venomous serpents is uncovered, and we will leave
it to our readers to say whether the title at the beginning of
this book, '. ' The Engineer Corps of Hell; or Eome's Sappers
and Miners, " is appropriate or not.

San Francisco, August 24th, 1883.

EDWIN A. SHERMAN.

131

CHAPTER I.

PRELIMINARY OUTLINE.

In the year 1809 four men were born who were destined
by an Almighty Providence to wield an influence and power
in the world, in defense of civil and religious liberty, whose
efforts were crowned with success, but as in all previous his-
tory, the sacrifice upon the altar of freedom had to be conse-
crated in its own blood.

One of these, and the chief of whom we have to speak, was
Abraham Lincoln, the Martyr President of the United States,
who was born February 12th, 1809, in Hardin County, Ken-
tucky; the second the Rev. Charles Chiniquy, the American
Luther, (and the client of Lincoln,) born July 30th, 1809,
at Kamouraska, in Canada; the third, Alesandro Gavazzi,

born , 1809, at Bologna, in Italy, who was the gallant

champion, reformer and chaplain of Garibaldi's army for the
liberation of Italy, at the same time that Abraham Lincoln
was President of our own country and fighting for the pres-
ervation of liberty and4the Union ; and William E. Gladstone,
the Prime Minister of England, born Dec. 29, 1809, and these
four having the same common enemy to contend against, in
their struggle for the principles of civil and religious lib-
erty— the Jesuit emissaries and auxiliaries of the Papal power
at Rome.

After so many years of patient research and investigation,
we submit the following statement in the same manner to
our readers, as a lawyer would present the opening of his
case at the beginning of a suit in court, to an intelligent and
impartial jury, and as follows, with the accompanying evi-
dence to substantiate its truthfulness.

It appears that for a considerable length of time a contro-
versy had sprang up and been maintained in the bosom of
the Roman Catholic Church, in the diocese of Illinois, prior
to the year 1856, and which was carried on for several years

132

between Bishop O'Regan, of Chicago, on the one hand, with
all the power of the episcopacy and tyranny of the hierarchy
of the Papacy, and on the other by the Rev. Charles Chini-
qay, then a Priest of that church at St. Anne's, Kankakee
County, in said State, who resisted the arbitrary usurpations
and tyrannical measures put forth by Bishop O'Regan.

It is not our purpose to go into a general detail of this
controversy, as the Rev. Charles Chiniquy, now a Presby-
terian Minister, in his admirable work of "Fifty Years in
the Church of Rome," soon to appear, has given the fullest
account of all these matters, to which our readers are referred,
two chapters of which have been kindly furnished by him,
which also become a part of the evidence contained herein
in proof of the statement made. Suffice it to say in brief,
however, that a general Roman Catholic colonization scheme
for the taking possession of the Mississippi Valley had been
determined upon by the late Pope Pius IX, in 1850, and a
large emigration of people of that faith from the continent of
Europe and from Canada was put in motion, and under the
leadership of Father Chiniquy, colonies were planted in
various places, but chiefly in the State of Illinois, and under
the direct authority from Rome, with separate and specific
command, in method and detail, but in spiritual matters sub-
ject to the rule of the Bishop of the diocese. Father Chini-
quy, partly with his own money and that of his fellow colo-
nists, bought the land and laid out a town called St. Ann's,
in Kankakee county, built a church, established a school,
and became at the same time pastor, teacher and manager of
the affairs of his colony and exercised a truly paternal care
over his entire flock, who were chiefly agricultural in their
avocations and pursuits. While so engaged, he seems to have
excited the envy and jealousy of some of his fellows in the
priesthood, who were not pleased with his success and his
indomitable perseverance, energy and industry, which was a
standing rebuke to those who had less of piety in their com-
position, and who were more disposed to gratify their appe-
tites and lethargy, than to cultivate the moral virtues of
temperance and sobriety, or imitate the example of St. Paul,

133

who labored with his own hands rather than be a charge to
others.

A portion of these colonists who were artizans settled in
the city of Chicago, where they could obtain employment at
their professions and trades. Here they bought a lot and
erected a church, supplied the altar with the necessary adorn-
ments in the best style, and with rich and costly vestments
for the officiating priests. This neatness and elegance excited
the envy of the Irish portion of the Eoman Catholic popula-
tion of that city and their priests, which extended even to
the Bishop, their fellow countryman, who in the exercise of
his arbitrary power, not only stripped the French Roman
Catholic Chapel of priests' vestments, but actually robbed
them of the church itself. On a Sunday morning when they
came to attend church, the Frenchmen found no church
there. It had been stolen bodily! They followed up the
tracks of the trucks upon which it had been hauled away,
and found it in another part of the city, still on wheels, but
occupied by Irish Roman Catholics and an Irish priest cele-
brating mass. Their indignation knew no bounds. They
protested against these outrages, not only to their Irish
brethren of the same faith, to the priests, and lastly to the
Bishop himself, but in vain. They were met by contumely,
insult and abuse. They called upon Father Chiniqv.y, who
not only appealed to the Pope, but also to Emperor Napo-
leon III, in nearly the following language:

" Sire: My grandfather was a Captain in the French Navy,
and for gallant services was in part awarded lands in Canada,
which by the misfortunes of war was ceded by treaty to Great
Britain. Upon retiring from the service of Fiance he set
tied upon his estates in Canada, where my father and myself
were born. I am thus with other Canadians who have come
to this country a British subject by birth, an American
citizen by adoption, but French still in blood and Roman
Catholic in religion. I therefore, on the part of our people,
humbly implore your Majesty to aid us by interceding with
His Holiness Pope Pius IX, to have these outrages and
wrongs righted."

134

The Emperor, Napoleon III, did intercede with the Pope,
who sent out his Nuncio Bedini, who found things as
stated. Bishop O'Regan was removed, and another Bishop
who did not prove to be much better, was appointed in his
place. It was during these times of trial, abuse and tyranny
when the machinery of the courts was used to endeavor to
force subjection of matters personal and temporal to Papal
ecclesiastical law, to deprive American citizens of their just-
rights and free will and to make them complete subjects and
vassals of Rome. Having failed to accomplish this by many
tedious, expensive and harassing law-suits, then there was
concocted one of the most damnable conspiracies that was
ever hatched by devils to destroy the character of one of
the noblest and fearless men that ever contended for the
rights of man in any cause or anywhere on the face of God's
earth. "When the whole Papal power was united here in Amer-
ica against one man to crush and destroy him, and he was
making the fight alone and single handed in a cause which
involved the rights of every American citizen; when they
had exhausted his financial resources and he was over-
whelmed in debt, to complete his ruin, if it were possible,
they resorted to infamy of the blackest dye to rob him of
his good name by falsely charging him with crime, confirm-
ing with perjured oaths and damning their treacherous, cow-
ardly souls forever. It was at this point in the darkest
hour of his gloom and sorrow that his deliverer was to
appear upon the scene to champion his cause and bring
him off victorious in the contest; and that champion whose
voice and arm was never lifted in vain to help the weak,
down-trodden and oppressed, was ABRAHAM LINCOLN !

Before entering into the details of this conspiracy, it is but
due to the memory of the "Martyr President, " Abraham
Lincoln, to positively and emphatically deny the false state-
ment made by Roman Catholic journals, that he was ever
a Roman Catholic in belief or baptized in that faith by any
priest while in infancy, youth or manhood.

The Catholic Monitor of San Francisco, in its tirade and
abuse of the Hon. Robert T. Lincoln, Secretary of War, be-

135

cause he very properly refused to permit a Roman Catholic
Church to be erected upon the U. S. Military Reservation at
the Presidio, among other things, said: "that such narrow
and bigoted views could only emanate from a degenerate son
of a great father over whose head were poured the bap-
tismal WATERS OF THE CATHOLIC FAITH,"

The only waters of that sort which ever were poured over
Abraham Lincoln's head was on the night of April 14th,
1865^ when Ford's Theater in Washington was the cathedral,
and when the sacrament was administered by Wilki s Booth as
the officiating priest, and he was baptized in his own blood
and consecrated with a vengeance. It is time that an in-
dignant protest should go forth from the American people
against this shameless lying which would rob our country
of the fair fame of Washington and Lincoln, whose glorious
names are wantonly and insultingly attached to institutions
which they warned their countrymen of and fought against.
But there is so much lying that the Papists when cornered
in one lie will seek refuge in another, as will be seen by the
following:

"Father Larmer, a Catholic priest of Chicago, publishes
a card in which he denies the recent statement about Abra-
ham'Lincoln being a Roman Catholic, he says: 'When I
read the assertion in the Unicers I was then Missionary Su-
perintendent of a district which included seven counties in
Illinois, Hancock being one of them, where the Bishop Le
Fevre and the Abbe St. Cyr had labored as early missionaries.
In the center of Hancock County there is a small town
named Fountain Green. Near it was a Catholic Church,
and early American settlers from Maryland and Kentucky
located in the neighborhood, among whom was a branch of
the Lincoln family and, others named Cameron and Ged-
diugs. Consequently it was at John Lincoln's, or " Old Johnny
Lincoln's" (as he was familiarly named by the old settlers),
that these priests stopped. John was a brother of President
Lincoln, not his father, and this John Lincoln joined the Catho-
lic Church with Ids wife. Abraham Lincoln was not a Catho-

136

lic, nor had he ever lived in the district which blshop
LeFevre and the priest of St. Cyr attended.' "

So far as Abraham Lincoln not being a Roman Catholic is
concerned, Father Larrner tells the truth; but Abraham Lin-
coln never had a brother John. His only brother's name was
Thomas, who died in infancy, and his father and mother
were Baptists, to which denomination in early life Abraham
Lincoln more particularly leaned.

This denial of these false assertions of our martyred Presi-
dent ever Laving been baptized or being a Roman Catholic,
is necessary, in the beginning, to establish his status and
relationship to that institution.

CHAPTER II.

THE PLOT AGAINST CHINIQUY AND HIS DEFENSE BY ABRAHAM
LINCOLN, HIS ATTORNEY, RESULTING IN HIS TRIUMPHANT SUC_
CESS OVER THE FOUL DESIGNS AND PERJURY OF THE PRIESTS
AND THEIR ENEMIES.

After some five years and more of controversy with and
resistance to the outrageous tyranny of Bishop O 'Regan,
Father Chiniquy now found himself confronted with a new
and more deadly attempt for his destruction.

A plot had been concocted by the Bishop and other Irish
Jesuit piiesthood in the city of Chicago against the fearless
French Canadian priest, and the trouble had extended so
far that the laity was mainly divided into two hostile camps
of Irish and French Catholics, and a religious war of races,
in which the Protestunt community of that section were
silent spectators, though their sympathy was warmly ex-
tended to the latter, whom they looked upon as being
grievously oppressed and abused by their Irish co-religion-
ists, who were largely in preponderance and with an Irish
Bishop at their head.

Two profligate French priests who wore jealous of Father
Chiniquy 's success and influence over his people, were

137

chosen as the tools of the Bishop to carry out his hellish
designs. One of them by the name of LeBelle, caused a
man by the name of Spinks to swear out a warrant against
Father Chiniquy for seduction and rape with his (LeBelle's)
own married sister at Chicago, and to ruin his reputation
forever, if possible, by falsely charging him with this
heinous crime, while the expense of the suit would have to
be borne by the State, and the District Attorney, and asso-
ciate counsel would be aided by the power and influence of
Bishop O'Regan and his Jesuit auxiliaries.

It was at this juncture in the hour of his great distress
that Father Chiniquy, by the advice of an unknown friend,
in addition to his other counsel, secured the legal services of
Abraham Lincoln. His. enemies, fearing that he might be
acquitted if the trial took place at Kankakee, where Chin-
iquy was well and favorably known, caused a change of
venue to be taken to Urbana, Champaign County, Illinois.
Chiniquy was arrested by the Sheriff and was taken to the
place of trial. Judge Norton, of Joliet (now deceased), was
the principal counsel on the part of the State against Chin-
iquy, while his counsel for the defense was Judge Osgood,
of Joliet, now deceased. Mr. J. W. Paddock, of Kankakee
(now deceased), and Abraham Lincoln.

Says Judge Osgood, also confirmed by Judge Norton:
"Upon the trial of the cause against Father Chiniquy, the
Koman Church had supcenaed five Catholic priests as wit-
nesses! They attended court dressed as priests, wearing
long, black robes, looking very dignified, and presentiDg an
air of great condescension upon their part to appear in
court, which they seemed to attempt to overawe by their
presence and to give a sanctimonious air of truth to their
false evidence to be given upon the stand when called for.
Upon the convening of court in the morning there came an
awkward lull in business arising from the tardiness of a
juror. The parties, lawyers and attendants were all in
proper place ready to go on, and nothing could be done in
the absence of the tardy juror. Judge David Davis sat on

138

the bench, a jolly, fat, good-natured person, weighing about
three hundred pounds. Mr. Lincoln had angular leatures,
lon^, bony lingers, and presented a comical appearance at
the bar, for he was ever joking his brethren of the bar.
Judge Jesse O. Norton was opposing counsel, a neat, tasty,
tidy, ministerial appearing person of the Presbyterian faith,
who never joked, and his dignity was blighted by the slight-
est ' smutty ' allusion. The eleven jurors were common
country farmers, honest, plain and blunt. The court-room
was densely packed with country folks, who came to hear
the distinguished array of counsel. "While this pause for
the absent juror was continuing, the five priests emerged
from a side door and marched down the room in solemn and
diguified procession and all took a seat in a row on a long
bench provided for witnesses. Of course, their appearauce
attracted much attention. They were dressed alike, sat very
prim, looking neither to the right or to the left; their hands
were on their knees and their feet were in a straight line.
For a minute a pin could have been heard to fall, so quiet was
the room, and the audience seemed under a spell. At this
moment, Mr. Lincoln seeing the effect they had produced,
and quickly divining their purpose and determined to de-
stroy it and their influence, which he conceived could be
done at that point in no other way, leaned over the bar
table towards Judge Norton, and with his hand to his mouth,
as if to prevent his words being heard by anyone but Judge
Norton, he spoke in a whisper voice (but a loud whisper
that could be heard by every person in the room), ' Norton!
Ob, Norton!' (aud pointing his long arm and fingers at the
row of priests at the same time, "and making a quizzical ex-
pression of the face at the same time), 'I want to ask you
a question in confidence.' ' What is it?' says Judge Norton.
Says Lincoln, ' What )ms the •• fellers got peckers for anyhow?'
It was nearly a minute before the point to the question was
seen by the people. But as soon as it was seen, the jury,
the lawyers, the crowd and court broke out into immoderate
laughter. Norton was terribly shocked; the priests never
smiled — they looked a picture of disgust. Every few min-

139

rites thereafter some one would break out afresh in laughter,
aud then'it would run through the house. Judge Davis'
sides fairly shook in the merriment. The priests were

TERRIBLY OFFENDED, AND THEIR EYES SHOWED A MALIGNITY OF
INTENTION OF REVENGE TO BE GRATIFIED IN THE FUTURE WHICH
THEIR TONGUES DARED NOT UTTER."

In 1862 a number of gentlemen in Washington (who were
Democrats, but friends of Lincoln) sent him word they
would call upon him and pay their respects. When they
entered his room they announced the visit was purely a
social call. They had no offices to ask for, no government
policy to discuss, but they wanted to see him as they had
seen him in Illinois. Mr. Lincoln was delighted at the
spirit of the visit. He said it was the first visit he had had
from friends. All previous callers had come for office for
themselves or friends, or to discuss State matters, etc. He
forgot he was President for the time, and his friends re-
mained until twelve o'clock at midnight, telling stories and
recounting court scenes in Illinois.

Mr. Lincoln told of this scene at Urbana, and he s.iid " it
was the most ludicrous thing he had ever seen in court."
But this is a digression.

When the tardy juror arrived, the business of tbe court was
proceeded with. The counsel for the prosecution called
for their witnesses, and Father LeBelle took the stand and
swore to a mass of perjured evideuce against Chiniquy in
his attempt of seduction and rape of his own (LeBelle's)
sister. The evidence direct seemed overwhelming and con-
clusive in statement. Upon cross-examination by Lincoln,
much of its effect was destroyed, but still it was feaied by
Lincoln that the minds of the jury were against the cause
of his client and that he might be brought in guilty. The
press had been poisoned, and advanced opinions of probable
conviction and condemnation of Chiniquy were published in
the journals everywhere for the very purpose of influencing
the jury in securing that conviction.

The court adjourned in the afternoon until the next morn-
ing. In Chicago the newsboys were selling extra sup-

140

plies of the papers, declaring the hoped for conviction by
Bishop O'Began and his coadjutors in advance. Fortunately
however for Chiniquy, a French Canadian by the name of
Terrien bought one of the papers and took it home to his
wife. When she read the paper she said, " Chiniquy is inno
cent, and I know it." " I heard the whole thing as it was
planned in the priest LeBelle's house by him with his sister,
and he promised to give her two eighty-acre tracts of land
if she would swear that Chiniquy had made dishonorable
proposals to her and attempts upon her person." At first
she refused, and denied positively that Chiniquy had ever
done anything of the kind, and that she would be guilty of
perjury and damn her own soul if she should swear to any-
thing of the kind, for it was absolutely false. After much
urging and pressing on the part of the priest LeBelle, and
she still refused, he said: "Mr. Chiniquy will destroy our
holy religion and our people if we do not destroy him. If
you think that the swearing that I ask you to do is a sin,
you will come to confess to me and I will pardon it in the abso-
lution I will give you."

" Have you the power to forgive a false oath ?" replied Mrs.
Bossy to her brother. " Yes," he answered; " 1 have that
power; for Christ has said to all his priests, 'What you shall
bind on earth shall be bound in heaven; and what you shall
loose on earth shall be loosed in heaven.'" Mrs. Bossy
then said: "If you promise that you will forgive me that false
oalh, and if you give me the 160 acres of land that you prom-
ised, I will do what you want." The priest LeBelle then said,
(i All right!"

Whtn Narcisse Terrien heard this from his wife he said,
«'If it be so, we cannot allow Mr. Chiniquy to be condemned.
Come with me to Urbana." But his wife being quite ill,
said to her husband, "You know well that I cannot go.
But Miss Philomena Moffat was with me then; she knows
every particular of that wicked plot as well as I do. She
is well, go and take her to Urbana. There is no doubt
that her testimony will prevent the condemnation of Mr.
Chiniquy."

141

Upon that her husband and Miss Moffat started at once,
and arrived in the night at Urbana, sought Mr. Lincoln and
revealed to him the whole diabolical plot, of which he went
immediately and informed Chiniquy. In the meantime the
priests watched the trains and examined the hotel registers
and found that Mr. Terrien and Miss Moffat had arrived.
The priest LeBelle met her coming from Mr. Lincoln's room,
a colloquy ensued, and he offered her a large sum of money
to leave immediately and return to Chicago and not appear
in court. She positively refused, informed him that Mr.
Lincoln knew all. Fearing the evil consequences that would
result when the hellish scheme would be made public, he
went and informed the other priests, and they left before
daylight the next morning. The suit was withdrawn by con-
sent of the court and counsel, but not until Mr. Lincoln,
with words of burning eloquence and melting pathos, de-
scribed the long and malicious persecution of his client by
his enemies, and with the most bitter invective that the hu-
man mind can conceive or the tongue can utter, denounced
the infernal machinations of Bishop O'Regan and his ac-
complices, and rising to his full height, declared, "that
while an Almighty Ruling Providence permitted him to see
the light of day and breathe the pure air of heaven, and so
long as he had a brain to think, a heart to feel and a hand
to execute his will, he would devote them all against that
infernal power that was the enemy of all free government
and of the free institutions of his country, that polluted the
temples of justice with its presence and attempted to use
the machinery of the law to oppress and crush the innocent
and helpless.

It was for holding these perjured priests up to derision
and thwarting their aims and projects in the beginning of
this trial, and the declarations made when the infamous suit
was withdrawn and the full knowledge he possessed of the
rascality of that priesthood, which will stop at nothing to
carry out its infernal designs, that he brought upon himself
that relentless and merciless hatred which continued until it
bore fruit in the then near future, the details of which will

142

be found in another chapter; but before entering upon them
we will direct the attention of our readers to the next two
chapters following, from Father Chiniquy himself.

CHAPTER III.

[chapter xlii of "fifty two years in the CHURCH OF ROME,"

BY REV. CHARLES CHINIQUY.]'

Public Acts of Simony — Thefts and Brigandage of Bishop O'Regan —
General Cry of Indignation— I determine to resist him to hie
face— He Employs again Spink, to send me to Gaol, and he fails —
drags me as a Prisoner to Urbana in the Spring of 1856. and he
fails again — Abraham Lincoln Defends Me— My dear Bible becomes
more than ever my Light and my Counsellor.

A month had hardly elapsed since the ecclesiastical re-
treat, when all the cities of Illinois were filled with the most
strange and humiliating clamors against our Bishop. From
Chicago to Cairo, it would have been difficult to go to a
single town without hearing from the lips of the most
respectable people, or reading in big letters in some of
the most influential paper?, that Bishop O'Began was a
thief, a Simoniac, a perjurer, or even something worse.
The bitterest complaints were crossing each other over the
length and breadth of Illinois, from almost every congrega-
tion. " He has stolen the beautiful and costly vestments we
bought for our church!" cried the French Canadians of Chi-
cago. " He has swindled us out of a fine lot given us to
build our church, and sold it for fifty thousand dollars, and
pocketed the money for his own private purposes, without
giving us any notice," complained the Germans. "His
thirst for money is so great," said the whole Catholic peo-
ple of Illinois, " that he is selling even the bones of the
dead to fill his treasury!"

I had not forgotten the bold attempt of the Bishop to
wrench my little property from my bands, at his first visit
to my colony. The highway thief who puts the dagger on
the breast of the traveler, threatening to take away his life

143

if he does not give him his purse, does not look more in-
famous to his victim than that Bishop appeared to me that
day. But my hope that this was an isolated and excep-
tional case in the life of my superior, and I did not whisper
a word of it to anybody. I began to think differently, how-
ever, when I saw the numerous articles in the principal
papers of the State, signed with the most respectable names,
accusing him of theft, Simony and lies. My hope at first
was that there were many exaggerations in these reports;
but as they came thicker day after day, I thought that my
duty was to go to Chicago and see by myself to what extent
those rumors were true. I went directly to the French
Canadian Church, and to my unspeakable dismay, I found
that it was too true that the Bishop had stolen the fine
church vestments, which my countrymen had bought for
their own priest in their great solemnities, and he had trans-
ferred them to his Cathedral of St. Mary, for his own per-
sonal use. The indignation of my poor countrymen knew
no bounds. It was really deplorable to hear with what su-
preme disgust and want of respect they were speaking of
their Bishop. Unfortunately, the Germans and the Irish
were still ahead of them in their unguarded, disrespectful
denunciations. Several were speaking of prosecuting the
bishop^ before the civil courts, to force him to disgorge what
he had stolen. And it was with the utmost difficulty that
I succeeded in preventing eome of them from mobbing and
insulting him publicly in the streets, and even in his own
palace. The only way I could find to appease them was to
promise that I would speak to his Lordship, and tell him
that it was the desire of my countrymen to have those
church vestments restored to them.

The second thing I did was to go to the cemetery, to see
for myself to what txtent it was true or not the Bishop was
selling the very bones of his dead diocesans, in order to make
money.

On my way to the Roman Catholic gra\eyard, I met a
great number of cartloads of sand, which, I was told by the
carters, had been taken from the cemetery; but I did not

144

like to atop them, except when I was at the very door of the
consecrated spot. There I found three carters which were
just leaving the grounds. I asked, and obtained from them
the permission to search in the sand which they were carry-
ing, in order to see if there were not some bones. I could
not find any in the first cart, and my hope was that it would
be the same with the two others. But, to my horror and
shame, I found the inferior jaw of a child in the second,
and part of the bones of an arm, and almost the whole foot
of a human being, iu the third cart. I politely requested
the carters to show me the very place where they had dug
that sand, and they complied with my prayer. To my un-
speakable regret and shame, I found that the Bishop had
told an unmitigated falsehood, when, to appease public in-
dignation against his sacrilegious traffic, he had published
that he was selling only the sand which was outside the
fence, on the very border of the lake. It is true, that to
make his case good, he had ordered the old fence to be
taken away, in order to make a new one, many feet inside of
the first one. But this miserable and shameful subterfuge
rendered his crime still greater than it had at first appeared.
What added to the gravity of that public iniquity is, that
the Bishop of Chicago had got that piece of land from the
city for a burial-ground, only after they had made a solemn
oath to use it only for burying the dead. Every load of that
ground sold, then, was not only an act of Simony, but was
the breaking of a solemn oath! No words can express the
shame I felt, after convincing myself of the correctness of
what the press of Chicago, and the whole State of Illinois,
had published against our Bishop about this sacrilegious
traffic.

Slowly retracing my steps to the city from the cemetery,
I went directly to the Bishop to fulfill the promise I had
made to the French Canadians, to try to obtain the restora-
tion of their fine church vestments. But I was not long
with him without seeing that I would gain nothing but his
enmity, by pleading the cause of my poor countrymen.
However, I thought my duty was to do all in my power to

145

open the eyes of the Bishop to the pit he was digging for him-
self and for us and all Catholics by his conduct. " My Lord, ' '
I said, "I will not surprise your Lordship when I tell you
that all true Catholics of Illinois are filled with sorrow by
the articles they find every day in the press against our
Bishop."

" Yes, yes," he abruptly replied; " the good Catholics must
be sad indeed to read such disgusting diatribes against their
superior, and I presume you are one of those who are sorry.
But, then, why do you not prevent your insolent and infidel
countrymen from writing those things? I see that a great
part of those libels are signed by French Canadians. "

I answered: " It is to try, as much as it is in my power, to
put an end to these scandals that I am in Chicago to-day, my
Lord."

"Very well, very well," he replied; " as you have the rep-
utation of having a great influence over your countrymen,
make use of that influence to stop them in their rebellious
conduct against me, and I will then believe that you are a
good friend."

I answered: "I hope to succeed in what your Lordship
wants me to do. But there are two things to be done in
order to secure my success."

"What are" they?" quickly asked the Bishop.

"The first is, that your Lordship give back the fine church
vestments which you have taken from the French Canadian
congregation of Chicago; the second is, that your Lordship
abstain absolutely, from this day, to sell the sand of the
burial-ground, which covers the tombs of the dead."

"Without answering a word, the Bishop struck his fist vio-
lently on the table, and crossed the room with a quiet step
two or three times, then turning towards me and pointing
his finger to my face, he exclaimed in an indescribable ac-
cent of rage, " Now I see the truth of what Mr. Spink told
me! You are not only mjr bitterest enemy, but you are at
the head of my enemies — you take sides with them against
me! You approve of their rebellious writings! I will never
7

146

give baok those church vestments. They are mine, as the
French Canadian Church is mine! Do you not know that
the ground on which the churches are built, as well as the
churches themselves, and all that belongs to the Church, be-
long to the Bishop? Was it not a burning shame to see
such fine church vestments' in a poor, miserable church of
Chicago, where the Bishop of that important city was cov-
ered with rags? It was in the interest of episcopal dignity
that I ordered those rich and splendid vestments, which are
mine by the law, to be transferred from that small and insig-
nificant congregation to my Cathedral of St. Mary. And if
you had an ounce of respect for your Bishop, Mr. Chiniquy,
you would immediately go to your countrymen and put a
stop to their murmurs and their slanders against me, by
telling them simply that I have taken what was mine from
that church, which is mine also, to the cathedral, which is
altogether mine. Tell your countrymen to hold their
tongues, respect their Bishop when he is in the right, as I
am to-day."

I had, many times, considered the infamy and injustice of
the law which the Bishops have got passed all over the
United States, making every one of them a corporation,
with the right of possessing personally all the Church prop-
erties of the Roman Catholics. But I had never under-
stood the infamy and tyranny of that law so clearly as in
that hour. It is impossible to describe with ink and paper
the air of pride and contempt with which that Bishop in
effect told me, "All those things are mine, I do what I
please with them. You must be mute and silent when I
take them away from your hands. It is against God him-
self that you rebel, when you refuse me the right of dis-
possessing you of all those properties which you have pur-
chased with your own money, and which have not cost me a
cent!"

In that moment I felt that the law, which makes every
Bishop the only master and proprietor of all the religious
goods, houses, churches, lands and money of their people

147

as Catholics, is simply diabolical, and that the church
which sanctions such a law is anti-Christian. Though it
was at the risk and peril of everything dear to me that I
should openly protest against *hat unjust law, there was no
help, for I felt constrained to do so with all the energy I
possessed.

"I answered: "My Lord, I confess that this is the law
in the United States; but this is a human law, directly opposed
to the Gospel. I do not find a single word in the Gospel
which gives such a power to the Bishop. Such a power
is an abusive, not a Divine power, which will, sooner or
later, destroy our Holy Church in the United States, as it
has already mortally wounded it in Great Britain, France
and many other places. When Christ said in the Holy Gos-
pel, that he nad not enough of ground to lay his head, he
condemned in advance the pretentions of the Bishops who
lay their hands on our church properties as their own. Such
a claim is a usurpation, and not a right, my Lord. Our
Saviour, Jesus Christ, protested against that usurpation,
when asked by a young man to meddle in his temporal
affairs with his brothers; he answered that 'He had not
received such a power.' The Gospel is a long protest
against that usurpation. In every page it tells us that the
Kingdom of Christ is not of this world. I have myself
given fifty dollars to help my countrymen to buy those fine
church vestments. They belong to them, not to you!"

My words, uttered with an expression of firmness which
the Bishop had not seen in any of his priests, fell upon him
at first as an electric shock. They so puzzled him that he
looked at me a moment as if he wanted to see whether it
were a dream or a reality, that one of his priests had the
audacity to hold such language in his presence. But, re-
covering soon from his stupor, he interrupted me by striking
his fist again on the table, and saying with anger: " You are
half a Protestant, your words smell of Protestantism. The
Gospel! the Gospel! that is your great power of strength
against the laws and regulations of our Holy Church! If

148

you think, Mr. Chiniquy, that you will frighten me with
your big words about the Gospel ! you will see your mis-
take at your own expense. I will make you remember that
it is the ' Church ' you must obey, and it is through your
Bishop that the Church rules you!"

"My Lord, " I answered, "I want to obey the Church;
but it is a Church founded on the Gospel; a Church that
respects and follows the Gospel, that I want to obey."

These words threw him in a real fit of rage. He an-
swered: "I am too busy to hear your impertinent bab-
blings any longer. Please let me alone; and remember
that you will soon hear from me again, if you cannot teach
your people to respect and obey their superior."

The Bishop kept his promise. I heard of him very soon
after, when his agent, Peter Spink, dragged me again a
prisoner before the criminal court of Kankakee, accusing
me falsely of crimes which his malice alone could have in-
vented! My Lord O'Kegan had determined to interdict me;
but not being able to find any cause in my private or public
life as a priest to ground such a sentence, he had pressed
that land speculator Spink to prosecute me again, promising
to base his sentence of interdict on the condemnation which
he had been told would be passed against me by the criminal
court of Kankakee. But the Bishop, with Peter Spink,
were' again to be disappointed, for the verdict of the court
given the thirteenth of November, eighteen hundred and
fifty-five (1855) was again in my favor.

My heart filled with joy at this new great victory my God
had given me over my merciless persecutors. I was bless-
ing Him when my two lawyers, Messrs. Osgood and Paddock,
came to me and said: "Our victory, though great, is not so
decisive as we expected, for Mr. Spink has just made an
oath that he has no confidence in this Kankakee court, and
he has appealed, by a change of venue, to the court at Ur-
bana, in Champaign County. We are sorry that we have
to tell you that you must remain a prisoner, under bail, in
the hand of the Sheriff, who is bound to deliver you to the
Sheriff of Urbana, the nineteenth of May, next Spring. "

149

I nearly fainted when I heard this. The ignominy of be-
ing again in hands of the Sheriff for so long a time — the
enormous expense, far beyond my means, to bring my
fifteen or twenty witnesses to such a long distance — nearly
one hundred miles; the new oceans of insults, false accusa-
tions, perjuries with which my enemies were to overwhelm
me again, and the new risk of being condemned, though
innocent, at that distant court — all those things crowded in
my mind to crush me' down. For a few minutes I was
obliged to sit, for I would surely have fallen to the ground
had I continued to stand on my feet. A kind friend had to
bring me some water and wash my forehead to prevent me
from fainting. It seemed to me for a moment that my God
had forsaken me, and that He was to let me fall powerless
into the hands of my foes. But I was mistaken. That mer-
ciful God was near me in that dark hour to give me one of
the marvelous proofs of His paternal and loving care.

The very moment I was leaving the court, with a heavy
heart, a gentleman, a stranger, came tome and said: "I have
followed your suit from the beginning. It is more formida-
ble than you suspect. Your persecutor, Spink, is only an
instrument in the hands of the Bishop. The real perse-
cutor is the land-shark who is at the head of the diocese,
and who is destroying our holy religion by his private and
public scandals. As you are the only one among his priests
who dare to resist him, he is determined to get rid of you;
he will expend all his treasures and use the almost irresistible
influence of his position to crush yon down.

" The misfortune for you is, that when you fight a Bishop,,
you fight all the Bishops of the world. They will unite all
their treasures and influence to Bishop 0 'Regan's to silence
you, though they hate and despise him. There was no dan-
ger of any verdict against you in this part of Illinois, where
you are too well known for the perjured witnesses they have
brought to influence your judges. But when you are among
strangers, mind what I tell you, the false oaths of your ene-
mies may be accepted as gospel truths by the jury, and then,
though innocent, you are lost. Though your two lawyers

150

are expert men, you will want something better at Urbana.
Try to secure the services of Abraham Lincoln of Springfield,
If that man defends you, you will surely come out victorious
from this deadly conflict."

I answered: "I am much obliged to you for your sympa-
thetic words; but would you please allow me to ask your
name?"

" Be kind enough to let me keep my incognito here," he
answered; " the only thing I can say is, that I am a Catholic
like you, and one who, like you, cannot bear any longer the
tyranny of our American Bishops. With many others, I
look to you as our deliverer, and for that reason I advise you
to engage the services of Abraham Lincoln"

"But," I replied, "who is that Abraham Lincoln? I
never heard of that man before."

He answered me: "Abraham Lincoln is the best lawyer and
the most honest man in Illinois."

I went immediately with that stranger to my two lawyers,
who were consulting with each other only a few steps dis-
tant, and asked them if they would have any objection that
I should ask the services of Abraham Lincoln to help them
to defend me at Urbana.

They both answered: " Oh! if you can secure the services
of Abraham Lincoln, by all means do it; we know him well.
He is one of the best lawyers and one of the most honest men we
have in our State."

Without losing a moment, I went to the telegraph office
with that stranger, and I telegraphed to Abraham Lincoln,
to ask him if he would defend my honor and my life (though
I was a stranger to him) at the next May term of the court
of Urbana.

About twenty minutes later I received the answer: " Yes, I
loill defend your honor and your life at the next May term of the
court of Urbana. A. Lincoln."

My unknown friend then paid the telegraph operator,
pressed my hand, and said: "May God bless and help you,
dear Father Chiniquy; continue to fight fearlessly against
our mitered tyrants, and God will help you to the end." He

151

then took a train to go north, and soon disappeared, as a
vision from heaven. I have never seen him since, though I
have not let a day pass without asking my God to bless him.
Two or three minutes later, Spink came to the telegraph
office to telegraph to Lincoln, asking his services at the next
term of the court at Urbana, but it was too late!

Before being dragged to Urbana, I had to renew the Easter
(1856), the oil which is used for the sick in the ceremony
which the Church of Rome calls the Sacrament of Extreme
Unction, and in the baptism of the children. I sent my
little silver box to the Bishop by a respectable young mer-
chant of my colony called Dorion; but he brought it back
without a drop of oil, with a most abusing letter from the
Bishop, for my not having sent five dollars to pay for the
holy oil. It was just what I expected. I knew that it was
his use to make his priests pay five dollars for that oil,
which is not worth more than two or three cents. This act
of my Bishop was one of the evident cases of simony of
which he was guilty every day. I took his letter with my
little silver box to the Archbishop of St. Louis, my Lord
Kenrick, before whom I brought my complaint against the
Bishop of Chicago, the 9th April, 1856. That high dig-
nitary told me that many priests of the Diocese of Chi-
cago had already brought the same complaints before himf
and exposed the infamous conduct of their Bishop. He
agreed with me that the rapacity of Bishop O 'Regan, his
thefts, his lies and his acts of simony were public and intol-
erable, but he had no remedy for them. He said: "The only
thing I advise you to do i?, to write to the Pope directly —
prove your charges against that guilty Bishop as clearly as
possible. I will myself write to His Holiness, to corrob-
orate all you have told me, for I know it is true. My
hope is that it will attract the attention of the Pope. He
will probably send some one from Rome to make an in-
quiry, and then that wicked man will be forced to offer his
resignation. If you succeed as I hope in your praise-
worthy efforts to put an end to such scandals, you will
have well deserved the gratitude of the whole Church, for

152

that unprincipled dignitary is the cause that our holy relig-
ion is not only losing her prestige in the United States, but
is becoming an object of contempt wherever these public
crimes are known."

I was, however, forced to postpone my writing to the
Pope, for a few days after my coming from St. Louis to my
colony I had to deliver myself again into the hands of the
Sheriff of Kakakee, who was obliged by Spink to take me
prisoner and deliver me as a criminal into the hands of the
Sheriff of Champaign County, the 19th of May, 1856.

It was then that I met Mr. Abraham Lincoln for the first
time. He was a giant in stature, but I found him still more a
giant in the noble qualities of his mind and his heart. It
was impossible to converse five minutes with him without
loving him. There was such an expression of kindness and
honesty in that face, and such an attractive magnetism in
the man, that after a few moments' conversation one felt as
tied to him by all the noblest affections of the heart.

When pressing my hand, he told me: "You were mis-
taken when you telegraphed that you were unknown to me.
I know you by reputation, as the stern opponent of the
tyranny of your Bishop and the fearless protector of your
countrymen in Illinois. I have heard much of you from two
friends, and last night your lawyers, Messrs. Osgood and
Paddock, have acquainted me with the fact that your Bishop
employs some of his tools to get rid of you. I hope it
will be an easy thing to defeat his projects and protect you
against his machinations."

He had then asked me how I had been induced to desire
his services. I answered by giving him the story of that
unknown friend, who had advised me to have Mr. Abraham
Lincoln for one of my lawyers, for the reason that "he was
the best lawyer and the most honest man in Illinois."

He smiled at my answer, with that inimitable and unique
smile which we may call the "Lincoln smile," and he re-
plied: "That unknown friend would probably have been
more correct had he told you that Abraham Lincoln was
the ugliest lawyer of the country," and he laughed outright.

153

I spent six long days at Urbana as a criminal, in the hands
of the Sheriff, at the feet of my jadges. During the greater
part of the time all that human language can express of
abuse and insult was heaped on my poor head. God only
knows what I suffered in Ihose days. But I was providen-
tially surrounded as by a strong wall when I had Abraham
Lincoln for my defense, " the best lawyer and the most
honest man of Illinois," and the learned and honest David
Davis for my Judge, the last Vice-President of the United
States, and the first its most honored President,

I never heard anything like the eloquence of Abraham
Lincoln when he demolished the testimonies of the two per-
jured priests, Lebel and Carthumel, who, with ten other
false witnesses, had sworn against me. I would have surely
been declared innocent after that eloquent address, and the
charge of the learned Judge Davis, had not my lawyer by a
sad blunder left a Boman Catholic on the jury. Of course,
that Irish Koman Catholic wanted to condemn me, when the
eleven intelligent and honest Protestants were unanimous in
voting "Not guilty."

The Court having, at last, found that it was impossible to
persuade the jury to give a unanimous -verdict, discharged
them. But Spink again forced the Sheriff to keep me pris-
oner, by obtaining from the Court the permission to begin
the prosecution, de nova, at the term of the Fall, the 19th of
October, 1856.

Humanly speaking, I would have been one of the most
miserable of men, had I not my dear Bible, which I was
meditating and studying day and night in those dark days
of trial.

But though I was still in the desolate wilderness, far away
yet from the promised land, my Heavenly Father never for-
sook me. He many times let the sweet manna fall from
heaven to feed my desponding soul and cheer my fainting
heart. More than once I was fainting with spiritual thirst.
He brought me near the Rock from the side of which the
living waters were gushing to refresh and renew my strength
and courage.

154

Though the world did not suspect it, I knew from the be-
ginning that all my tribulations were coming from my un-
conquerable attachment and unfaltering love and respect for
the Bible as the root and source of every truth given by
God to man, and I felt assured that my God knew it also.
That assurance supported my courage in the conflict. Every
day my Bible was becoming dearer to me. I was then trying
to walk in its marvelous light, and from its divine teachings
I wanted to learn my duties and my rights. I like to ac-
knowledge that it was the Bible which gave me the power
and the wisdom I was in need of, fearlessly to face so many
faceB. That power and wisdom I felt were mine. My dear
Bible enabled me to remain calm in the very lion's den, and
it gave me from the beginning of that terrible conflict the
assurance of the filial victory, for every time I bathed my
soul in its divine light I heard my merciful Heavenly Fath-
er's voice, "Fear not, I am with thee!

CHAPTER IV.

[CHAPTER LIV OF "*TFrY-TWO YEARS IN THE CHURCH OF ROME
BY REV. CHARLES CHINIQOT.]

Address from my People, asking me to remain— Address of the People
to the Bishop— I am again dragged as a Prisoner by the Sheriff to
Urbana — Perjury of the Priest LeBelle— Abraham Lincoln's anxiety
about the Issue of the Prosecution— My distress— Night of desola
tion— The rescue — Miss Philomene Moffat sent by God to save me—
LeBelle's confession and distress— Spink withdraws his suit — My
innocence acknowledged— Noble words and conduct of Abraham
Lincoln— The oath of Miss Philomene Moffat.

The Sabbath afternoon after the three drunken priests
nailed their unsigned, unsealed, untestified and consequently
null sentence of excommunication to the door of our chapel,
the people had gathered from every part of our colony into
the large hall of the court-house of Kankakee City to hear
several addresses on their duties of the day, and they unani-
mously passed the following resolution :

155

"Resolved. That we, French Canadians of the County of
Kankakee, do hereby decide to give our moral support to
Rev. C. Chiniqny, in the persecution now exerted against
him by the Bishop of Chicago, in violation of the laws of
the Church, expressed and sanctioned by the Councils."

After this resolution had been voted, Mr. Bechard, who is
now one of the principal members of the Parliament of
Canada, and who was then a merchant in Kankakee City,
presented to me the following address, which had also been
unanimously voted by the people:

11 Dear and Beloved Pastor : For several years we have
been witnesses of the persecutions of which you are the sub-
ject, on the part of the bad priests, your neighbors, and on
the part of the unworthy Bishop of Chicago; but we also
have been the witnesses of your sacradotal virtues — of your
forbearance or their caluminous blows — and our respect and
affection for your person has but increased at the sight of all
those trials.

"We know that you are persecuted, not only because you
are a Canadian priest, and that you like us, but also because
you do us good in making a sacrifice of your own private
property to build school -houses and to feed our teachers at
your own table. We know that the Bishop of Chicago, who
resembles more an angry wolf than a pastor of the Church,
having destroyed the prosperous congregation of Chicago
by taking away from them their splendid church, which they
had built at the cost of many sacrifices, and giving it to
the Irish population, and having discouraged the worthy
population of Bourbonnois Grove in forcing on them drunken
and scandalous priests, wants to take you away from among
us, to please Spink, the greatest enemy of the French popu-
lation. They even say that the Bishop, carrying iniquity in
its extreme bounds, wanted to interdict you. Bat as our
Church cannot and is not willing to sanction evil and
calumny, we know that all those interdicts, based on false-
hoods and spite, are null and void.

"We therefore solicit you not to give way in presence of

156

the perfidious plots of your enemies and not to leave us.
Stay among us as our pastor and our father, and we sol-
emnly promise to sustain you in all your hardships to the
end, and to defend you against our enemies. Stay among
us, to instruct us in our duties by your eloquent speeches,
and to enlighten us by your pious examples. Stay among
us, to guard us against the perfidious designs of the Bishop
of Chicago, who wants to discourage and destroy our pros-
perous colony, as he has already discouraged and destroyed
other congregations of the French Canadians, by leaving
them without a pastor or by forcing on them unworthy
priests."

That stern and unanimous determination of my country-
men to stand by me in the impending struggle is one of the
greatest blessings which God has ever given me. It filled
me with a courage which nothing could hereafter shake.
But the people of St. Anne did not think that it was
enough to show to the Bishop that nothing could ever shake
the resolution they had taken to live and die free men.
They gathered in a public and immense meeting on the Sab-
bath after the sham excommunication, to adopt the following
address to the Bishop of Chicago, a copy of which was sent
to every Bishop of the United States and Canada and to
Pope Pius IX :

"To His Lordship, Anthony O'Reoan, Bishop of Chi-
cago : We, the undersigned, inhabitants of the parish of St.
Anne, Beaver settlement, seeing with sorrow that you have
discarded our humble request, which we have sent you by
the four delegates, and have persisted in trying to drive
away our honest and worthy priest, who has edified us in
all circumstances by his public and religious conduct, and
having, contrary to the rules of our Holy Church and com-
mon sense, struck our worthy pastor, Mr. Chiniquy, with
excommunication, having caused him to be announced as a
schismatic priest, and having forbidden us to communicate
with him in religious matters, are hereby protesting against
the unjust and iniquitous manner in which you have struck

157

him, refusing him the privilege of justifying himself and
proving his innocence.

" Consequently, we declare that we are ready at all times
as good Catholics, to obey all your orders and ordinances
that are in accordance with the laws of the Gospel and the
Church, but that we are not willing to follow you in all your
errors of judgments, in your iu justices and covetous ca-
prices. Telling you, as St. Jerome wrote to his Bishop,
that as long as you will treat us as your children, we will
obey you as a father; but as long as you will treat us as our
master, we shall cease to consider you as our father. Con-
sidering Mr. Chiniquy as a good and virtuous priest, worthy
of the place he occupies, and pos3essing as yet all his sacra-
dotal powers, in spite of your null and ridiculous sentence, we
have unanimously decided to keep him among us as our pas-
tor; therefore praying your Lordship not to put yourself to
the trouble of seeking another priest for us. More yet : we
have unanimously decided to sustain him and furnish him
the means to go as far as Home, if he cannot have justice in
America.

"We further declare: that it has been dishonorable and
shameful for our Bishop and for our holy religion to have
seen, coming under the walls of our chapel, bringing the
orders of the Prince of the Church of a representative of
Christ, three men covered with their sacradotal garments,
having their tongues half paralyzed by the effects of brandy,
and who, turning their backs to the church, went in the
house and barn of one of our settlers and there emptied
their bottles. Then from there, taking their seats in their
buggies, went towards the settlement of L'Erable, singing
drunken songs and hallooing like wild Indians. Will your
Lordship be influenced by such a set of men, who seem
to have for their mission to degrade the sacrados and Cathol-
icism.

"We conclude, in hoping that your Lordship will not per-
sist in your decision, given in a moment of madness and
spite; that you will reconsider your acts, and that you will re-
tract your unjust, null and ridiculous excommunication, and

158

by these means avoid the scandal of which your precipitation
is the cause. We then hope that, changing your determina-
tion, you will work to the welfare of our holy religion, and
not to its degradation, in which your intolerant conduct
would lead us, and that you will not persist in trying to
drive our worthy pastor, Rev. Charles Chiniquy, from the
flourishing colony that he has founded at the cost of the
abandonment of bis native land, uf the sacrifice of the high
position he had in Canada. ; that you will bring peace be-
tween you and us, that we shall have in the kind Bishop of
Chicago not a tyrant, but a father, and that you will have in
us, not rebels, but faithful children, who will help you to
embellish and make your Christianity by our virtues and
our good examples. Subscribing ourselves the obedient
children of the Church.

"Theopile Dokien, J. B. Lemoine, N. P.,
" Det. Vaniee, Oliver Senechall,

"J. B. Belangek, Basilique Allair,

" Camile Betourney, Michel Allain,
"Stan'las Gagne, Joseph Grisi,
"Antoine Allain, Joseph Allard,

" And five hundred others."

This address, singed by more than five hundred men,
all heads of families, and reproduced by almost the whole
press of the United States, fell as a thunderclap on the
head of the heartless destroyer of our people. But it did
not change his destructive plans. It had just the contrary
effect. As a tiger, mortally wounded by the sure shots cf
the hunters, he filled the country with his roaring, hoping
to frighten us by his new denunciations. He published tho
most lying stories to explain his conduct, and to s-how the
world that he had good reasons for destroying the French
congregation of Chicago, and trying the same experiment on
St. Anne.

In order to refute his false statements, and show more
clearly to the whole world the reasons I had, as a Catholic
priest, to resist him, I addressed the following letter to his
Lordship:

159

"St. Anne, Kankakee Coonty, III., \
Sept. 25, 1856. J

"Kt. Rev'd O 'Regan : You seem to be surprised that I
have oflered the holy sacrifice of Mass since our last inter-
view. Here are some of my reasons for so doing.

" 1st. You have not suspended me; far from it, you have
given me fifteen days to consider what I should do, threaten-
ing only to interdict me after that time, if I would not obey
your orders.

"2d. If you have been so ill-advised as to suspend me,
for the crime of telling you that my intention was to live the
life of a retired priest in my little colony, sooner than to be
exiled at my age, your sentence is ridiculous and null; and
if you were as expert in the pure Canonica as in the art of
pocketing our money, you would know that you are yourself
suspended ipso facto for a year, and that I have nothing to
fear or to expect from you now.

"3d. When I bowed down before the altar of Jesus
Christ, twenty-four years ago, to receive the priesthood, my
intention was to be the minister of the Catholic Church, but
not a slave of a lawless tyrant.

" 4th. Remember the famous words of Tertullian, * Nimia
potestas, nulla potestas,' for the sake of peace, I have, with
many others, tolerated your despotism till now; but my
patience is at an end, and for the sake of our Holy Church,
which you are destroying, I am determined with many to
oppose an insurmountable wall to your tyranny.

"5th. I did not come here, you know well, as an ordinary
missionary; but I got from your predecessor the permission
to form a colony of my emigrating countrymen. I was not
sent here in 1851 to take care of any congregation. It was
a complete wilderness; but I was sent to form a colony of
Catholics. I planted my cross in a wilderness. In a great
part with my own money, I have built a chapel, a college
and a female academy. I have called from everywhere my
countrymen — nine-tenths of them came here only to live
with me, and because I had'the pledged word of my Bishop
tokdo that work. AndJ as long as I live the life of a good

160

priest I deny you the right to forbid me to remain in my
colony, which wants my help and my presence.

"6th. You have never shown me your authority (but
once) except in the most tyrannical way. But now, seeing
that the more humble I am before you the more insolent
you grow, I have taken the resolution to stand by my
right as a Catholic priest and as an American citizen.

"7th. You remember, that in our second interview you
forbade me to have the good preceptors we have now for
our children, and you turned into ridicule the idea I had to
call them from Canada. Was that the act of a Bishop or of
a mean despot?

"8th. A few days after you ordered me to live on good
terms with R. R. LeBelle and Carthavel, though you were
well acquainted with their scandalous lives, and twice
you threatened me with suspension for refusing to become
the friend of those two rogues! Was that the deed of a
Bishop? And you have so much made a fool of yourself
before the "four gentlemen I sent to you to be the witnesses
of your iniquity and my innocence, that you have acknowl-
edged before them that one of your principal reasons for
turning me out of my colony was, that I had not been able
to keep peace with three priests whom you acknowledged to
to be depraved and unworthy priests! Is not that surpass-
ing wickedness and tyranny anything recorded in the black-
est pages of the n-ost daring tyrants? You want to punish
by exile a gentleman and a good priest, because he cannot
agree to become the friend of three public rogues! I thank
you, Bishop O 'Regan, to have made that public confession
in the presence of unimpeachable witnesses. I do not want
to advise you to be hereafter very prudent in what you in-
tend to do against the reputation and character of the priest
of St. Anne. If you continue to denounce as you have
done since a few weeks, and to tell the people what you
think fit against me, I have awful things to publish of your
injustice and tyranny.

"As Judas has sold our Saviour to his enemies, so you

iei

have sold me to my^enemy of L'Erable. But be certain that
you shall not deliver up your victim as you like.

" For withdrawing a suit which you have incited against
my honor, and which you shall certainly lose, you drag me
out from my home and order me to the land of exile, and
you cover that iniquity with the appearance of zeal for the
public peace, just as Pilate delivered his victim into the
hands of his enemies to make his peace with theou

"Shame on you, Bishop O'Regan! For the sake of God,
do not oblige me to reveal to the world what I know against
you. Do not oblige me, in self-defence, to strike, in you,
my merciless persecutor. If you have no pity for me, have
pity on yourself, and on the Church which that coming strug-
gle will so much injure.

' ' It is not enough for you to have so badly treated my
poor countrymen of Chicago — your hatred against the French
Canadians cannot be satisfied except when you have taken
away from them the only consolation they have in this land
of exile — to possess in their midst a priest of their own
nation whom they love and respect as a father! My poor
countrymen of Chicago, with many hard sacrifices, had
built a fine church for themselves and a house for their
priest. You have taken their church from their hands and
given it to the Irish; you have sold the house of their priest,
after turning him out; and what have you done with the
$1,500 you got as its price? Public rumor says that you are
employing that money to support the most unjust and in-
famous suit against one of their priests. Continue a little
longer, and you may be sure that the cursing of my poor
countrymen against you will be heard in heaven, and that
the God of Justice will give them an avenger.

"You have, at three different times, threatened to inter*
diet and excommunicate me if I would not give you my little
personal properties! and as many times you have said in my
teeth, that I was a bad priest, because I refused to act accord-
ing to your rapacious tyranny !

,kThe impious Ahab, murdering Naboth to get his fields,

162

is risen from the dead in your person. You cannot kill my
body, since I am protected by the glorious flag of the United
States; but you do worse, you try to destroy my honor and
my character, which are dearer to me than my life. In a
moral way you give my blood to be licked by your dogs.
But remember the words of the prophet to Ahab, ' In this
place where the dogs have licked the blood of Naboth, they
shall lick thy blood also.' For every false witness you shall
bring against me, I shall have a hundred unimpeachable
ones against you. Thousands and thousands of religious
Irish and generous Germans and liberty and fair-play-lov-
ing French Canadisns will help me in that struggle. I do
not address you these words as a threat, but as a friendly
warning.

"Keep quiet, my Lord; do not let yourself be guided by
your quick temper; do not be so free in the use of sus-
pense and interdicts. These terrible arms are two-edged
swords, which very often hurt more the imprudent who
make use of them than those whom they intend to strike.

' ' I wish to live in peace with you. I take my God to
witness, that to this day I have done everything to keep
peace with you. But the peace I want is the peace which
St. Jerome speaks of when, writing to his Bishop, he tells
him:

" ' It is no use to speak of peace with the lips, if we de-
stroy it with our works. It is a very different way to work
for peace, from trying to submit every one to an abject
slavery. We, also, we want peace. Not only we desire it,
but we implore you instantly to give it. However, the
peace we want is the peace of Christ — a true peace, a peace
without hatred, a peace which is not a masked war, a peace
which is not to crush enemies, but a peace which unites
friends.

" ' How can we call peace what is nothing but tryanny?
Why should we not call everything by its proper name? Let
us call hatred — what is hatred? And let us say that peace
reigns only when a true love exists. We are not the authors
of the troubles and divisions which exist in the Church. A

163

father must love his children. A bishop, as well as a
father, must wish to be loved, but not feared. The old
proverb says, " One hates whom he fears" and we naturally
wish for the death of the one we hate. If you do not try
to crush the religious men under your power they will sub-
mit themselves to your authority. Offer them the kiss of
love and peace and they will obey you. But liberty refuses
to yield as soon as you try to crush it down. The best way
to be obeyed by a free man is not to deal with him as with
a slave. We know the laws of the Church, and we do not
ignore the rights which belong to every man. We have
learned many things, not only from long experience, but
also from the study of books. The king who strikes his
subjects with an iron rod, or who thinks that his fingers
must be heavier than his father's hand, has soon destroyed
the kingdom even of the peaceful and mild David. The
people of Rome refused to bear the yoke of their proud
king.

" ' We have left our country in order to live in peace. In
this solitude our intention was to respect the authority of the
pontiff j of Christ (we mean those who teach the true faith).
We want to respect them not as our masters, but as our
fathers. Our intention was to respect them as Bishops, not
as usurpers and tyrants who want to reduce us to slavery by
the abuse of their power. We are not so vain as to ignore
what is due to the priests of Christ, for to receive them is to
receive the very One whose Bishops they are. But let them
be satisfied with the respect which is due to them. Let
them remember that they are fathers, not masters, of those
who have given up everything in order to enjoy the priv-
ileges of a peaceful solitude. May Christ who is our mighty
God grant that we should be united, not by a false peace,
but by a true and loyal love, lest that by biting each other
we destroy each other.'

[Letter of St. Jerome to his Bishop.]

11 You have a great opinion of the episcopal power, and so
have I. But St. Paul and all tbe Holy Fathers that I have

164

read, have also told us many things of the dignity of the
priest (after Christus Sacerdos). I am your brother and
equal in many things; do not forget it. I know my dignity
as a man and as a priest, and I shall sooner lose my life than
to surrender them to any man, even a Bishop. If you think
you can deal with me as a carter with his horse, drawing him
where he likes, you will very soon see your error.

" I neither drink strong wines nor smoke, and the many
hours that others spent in emptying their bottles and smoking
their pipes, I read my dear books — I study the admirable
laws of the Church and the Gospel of Christ. I love my
books and the holy laws of our Church, because they teach
me my rights as well as my duties. They tell me that many
years ago a general council, which is something above you,
has annulled your unjust sentence, and brought upon your
head the very penalty you intended to impose upon me.
They tell me that any sentence from you, coming (from your
own profession) from bad and criminal motives, is null, and
will fall powerless at my feet.

" But I tell you again, that I desire to live in peace with
you. The false reports of LeBelle and Carthevel have dis-
turbed that peace; but it is still in your power to have it for
yourself and to give it to me. I am sure that the sentence
you say you have preferred against me is coming from a
misunderstanding, and your wisdom and charity, if you can
hear their voice, can very easily set everything as they were
two months ago. It is still in your power to have a warm
friend, or an immovable adversary in Kankakee County.
It would both be equitable and honorable in you to ex-
tinguish the fires of discord which you have so unfortunately
enkindled, by drawing back a sentence which you would
never have proffered if you had not been deceived. You
would be blessed by the Church of Illinois, and particularly
by the 10 000 French Canadians who surround me, and are
ready to support me at all hazards.

" Do not be angry from the seeming harsh words which
you find in this letter. Nobody could tell you these sad

165

truths, though every one of your priests, and particularly
those who flatter you the most, repeat them every day.

" By kind and honest proceedings you can get everything
from me, even the last drop of my blood; but you will find
me an immovable lock if you approach me as you have
always done (but once) with insults and tyrannical threats.

"You have not been ordained a Bishop to rule over us
according to your fancy, but you have the eternal laws of
justice and equity to guide you. You have the laws of the
Church to obey as well as her humblest child, and as soon
as you do anything against these imperishable laws you are
powerless to obtain your object. It is not only lawful, but
a duty to resist you. When you strike without a legitimate
or a canonical cause; when you try to take away my charac-
ter to please some of your friends; when you order me to
exile to stop a suit which you are inciting against me; when
you punish me for the crime of refusing to obey the orders
you gave me to be the friend of three public rogues; when
you threaten me with excommunication, because I do not
give you my little personal propertiea, I have nothing to fear
from your interdicts and excommunication.

" What a sad lot for me, and what a shame for you, if by
your contiuual attacks at the doors of our churches or in the
public press, you oblige me to expose your injustice. It
is yet time for you to avoid that. Instead of striking me
like an outcast, come and give me the paternal hand of
charity, instead of continuing that fratricidal combat. Come
and heal the wounds you have made and already received.
Instead of insulting me by driving me away from my col-
ony to the land of exile, come and bless the great work I
have begun here for the glory of God and the good of my
people. Instead of destroying the college and the female
academy, for the erection of which I have expended my
last cent, and whose teachers are fed at my table, come and
bless the three hundred little children who are daily attend-
ing our schools.

"Instead of sacrificing me to the hatred of my enemies,
come and strengthen my heart against their fury.

166

" I tell you again, that no consideration whatever will in-
duce me to surrender my right as a Catholic priest and as an
American citizen. By the first title you cannot interdict me,
as long as I am a good priest, for the crime of wishing to
live in my colony and among my people. By the second title,

you cannot turn me out from my home.

"C. Chiniquy."

It was the first time that a Roman Catholic priest with his
whole people had dared to speak such language to a Bishop
of Borne on this continent. Never yet had the unbearable
tyranny of those haughty men received such a public rebuke.
Our fearless words fell as a bombshell in the camp of the
Roman Catholic hierarchy of America.

With very few exceptions, the press of the State of Illinois,
whose columns had so often echoed the cries of indignation
raised everywhers against the tyranny of Bishop O'Regan,
took sides with me. Hundreds of priests, not only from
Illinois, but from every corner of the United States, ad-
dressed their warmest thanks to me for the stand I had
taken, and asked me, in the name of God and for the honor
of the Church, not to yield an inch of my rights. Many
promised to support us at the court of Rome, by writing
themselves to the Pope, to denounce not only the Bishop of
Illinois, but several others, who, though not so openly bad,
were yet trampling under their feet the most sacred rights
of the priests and the people. Unfortunately those priests
gave me a saddening knowledge of their cowardice by put-
ting in their letters "Absolutely confidential." They all
promised to help me when I was storming the strong
fortress of ,the enemy, provided I would go alone in the
gap, and that they would keep themselves behind thick
walls, far from shot and shell.

However, this did not disturb me, for, my God knows it,
my trust was not in my own strength, but in his protection.
I was sure, that I was in the right, that the Gospel of Christ
was on my side, that all the canons and laws of the councils
were in my favor.

167

My library was filled with the best books on the canons
and the laws passed in the great councils of my Church. It
was written in big letters in the celebrated work, " Eistoire
du droit canonique." There is no arbitrary power in the
Church of Christ. (Vol. Ill, page 139.)

The Council of Augsburg, held in 1548 (Can. 24), had de-
clared that, "no sentence of excommunication will be
passed, except for great crimes."

The Pope St. Gregory had said: "That censurers are
well when not inflicted for great sins or for faults which
have not been clearly proved."

" An unjust excommunication does not bind before God
those against whom it has been hushed. But it injures only
the one who has proffered it."

(Eccl. Laws, by Hericourt, C. XXII, No. 50.)

"If an unjust sentence is pronounced against any one he
must not pay any attention to it; for, before God and his
Church, an unjust sentence cannot injure anybody. Let,
then, that person do nothing to get such an unjust sentence
repealed, for it cannot injure him."

(St. Gelace — The Pope — Canoni bin est.)

The canonists conclude, from all the laws of the Church
on that matter, " That if a priest is unjustly interdicted or
excommunicated he may continue to officiate without any
fear of becoming irregular."

(Eccl. Laws, by Hericourt, C. XXII, No. 51.)

Protected by these laws, and hundreds of others too long
to enumerate, which my Church had passed in every age,
strengthened by the voice of my conscience, which assured
me that I had done nothing to deserve to be interdicted or
excommunicated; sure, besides, of the testimony brought
by our four delegates that the Bishop himself had declared
that I was one of his best priests, that he wanted to give me
my letters to go and perform the functions of my ministry
in Cahokia. Above all, knowing the unanimous will of my
people that I should remain with them and continue the
great and good work so providentially trusted to me in my
colony, and regarding this as an indication of the Divine

168

will, I determined to remain, in spite of the fulminations of
the Bishop of Chicago. All the councils of my Church were
telling me that he had no power to injure me, and that all
his official acts were null.

But if he were spiritually powerless against me, it was not
so in temporal matters. His power and his desire to injure
us had increased with his hatred, since he had read our let-
ters and seen them in all the papers of Chicago.

The first thing he did was to reconcile himself to the
priest LeBelle, whom he had turned out ignominiously from
his diocese some time before, That priest had since that
obtained a fine situation in the diocese of Michigan. He
invited him to his palace, and petted him several days. I
felt that the reconciliation of those two men meant nothing
good for me. But my hope was, more than ever, that the
merciful God who had protected me so many times against
them, would save me again from their machinations. The
air was, however, filled with the strangest rumors against
me. It is said everywhere that Mr. LeBelle was to bring
such charges against my character that I would be sent to
the penitentiary.

What were the new iniquities to be laid to my charge?
No one could tell. But the few partisans and friends of
the Bishop, Messrs. LeBelle and Spink were jubilant and
sure that I was to be forever destroyed.

At last the time arrived when the Sheriff of Kankakee had
to drag me again as a criminal and a prisoner to Urbana, and
deliver me into the hands of the Sheriff of that city. I
arrived there on the 20th of October with my lawyers,
Messrs. Osgood and Paddock, and a dozen witnesses. Mr.
Abraham Lincoln had preceded me only by a few min-
utes from Springfield. He was in the company of Judge
David Davis, to-day (1883) Vice-President of tho United
States, when I met him.

The jury having been selected and sworn, the Rev. Mr.
LeBelle was the first witness called to testify and say what
he knew against my character.

Mr. Lincoln objected to that kind of testimony, and tried

169

to prove that Mr. Spink had no right to bring his new suit
against me by attacking my character. But Judge Davis
ruled that the prosecution had that right in the case that
was before him. Mr. Le Belle had, then, full liberty to say
anything he wanted, and he availed himself of his privilege.
His testimony lasted nearly an hour, and was too long to
be given here. I will only say that he began by declaring
that " Chiniquy was one of the vilest men of the day — that
every kind of bad rumors were constantly circulating against
him. He gave a good number of those rumors, though he
could not positively swear if they were founded on truth or
not, for he had not investigated them. But he said that
there was one of which he was sure, for he had authenti-
cated it thoroughly. He expressed a great deal of apparent
regret that he was forced to reveal to I he world such things,
which were not only against the honor of Chiniquy, but,
to some extent, involved the good name of a dear sister,
Madame Bossy. But as he was to speak the truth before
God, he conld not help it — the sad truth was to be told.
11 Mr. Chiniquy, he said, "had attempted to do the wost in-
famous things with my own sister, Madame Bossy. She her-
self has told me the whole story under oath, and she would
be here to unmask the wicked man to-day before the whole
world, if she were not forced to silence at home from a severe
illness."

Though every word of that story was a perjury, there was
such a color of truth and sincerity in my accuser, that his
testimony fell upon me and my lawyers and all my frienls
as a thunderbolt. A man who has never heard such a
calumny brought against him before a jury in a court-house
packed with people, composed of friends and foes, will
never understand what I felt in this the darkest hour of my
life. My God only knows the weight and the bitterness of
the waves of desolation which then passed over my soul.

After that testimony was given there was a lull and a mos*t
profound silence in the court-room. All the eyes were
turned upon me, and T heard many voices speaking of me,
8

170

whispering, "The villain!" Those voices passed through
my soul as poisoned arrows. Though innocent, I wished
that the ground would open under my feet and bring me
down to the darkest abysses, to conceal me from the eyes
of my friends and the whole world.

However, Mr. Lincoln soon interrupted the silence by ad-
dressing to LeBelle such cross-questions that his testimony,
in the minds of many, soon lost much of its power. And
he did still more destroy the effect of his (LeBelle's) false
oath, when he brought my twelve witnesses, who were
among the most respectable citizens of Bourbonnais, for-
merly the parishioners of Mr. LeBelle. Those twelve gen-
tlemen swore that Mr. LeBelle was such a drunkard and
vicious man that he was so publicly my enemy on account
of the many rebukes I had given to his private and public
vices, that they would not believe a word of what he said,
even upon his oath.

At ten p. m. the Court was adjourned, to meet again the
next morning, and I went to the room of Mr. Lincoln with
my two other lawyers, to confer about the morning's work.
My mind was unspeakably sad. Life had never been such
a burden to me as in that hour. I was tempted, with Job,
to curse the hour when I was born. I could see in the face
of my lawyers, though they tried to conceal it, that they
were also full of anxiety.

"My dear Mr. Chiniquy," said Mr. Lincoln, " though I
hope, to-morrow, to destroy the testimony of Mr. LeBelle
against you, I must concede that I see great dangers ahead.
There is not the least doubt in my mind that every word he has
said is a sworn lie; but my fear is that the jury thinks dif-
ferently. I am a pretty good judge is these matters. I
feel that our jurymen think that you are guilty. There is
only one way to perfectly destroy the power of a false wit-
ness— it is by another direct testimony against what he has
said, or by showing from his very lips that he has perjured
himself. I failed to do that last night, though I have dimin-
ished, to a great extent, the force of his testimony. Can
you not prove an alibi, or can you not bring witnesses who

171

were there in the same house that day, who would flatly
and directly contradict what your remorseless enemy has
said against you?"

I answered him; " How can I try to do such a thing when
they have been shrewd enough not to fix the very date of the
alleged crime against me?"

"You are correct, you are perfectly correct, Mr. Chiniquy,"
answered Mr. Lincoln, " as they have refused to precise the
date, we cannot try that. 1 have never seen two such skillful
rogues as those two priest. There is really a diabolical skill in
the plan they have concocted for your destruction. It is evi-
dent that the Bishop is at the bottom of the plot. You remem-
ber how I have forced LeBelle to confess that he was now on
the most friendly terms with the Bishop of Chicago since
he has become the chief of your accusers. Though I do
not give up the hope of rescuing you from the hands of
your enemies, I do not like to conceal from you that I have
several reasons to fear that you will be declared guilty and
condemned to a heavy penalty, or to the penitentiary, though
I am sure you are perfectly innocent. It is very probable that
we will have to confront that sister of LeBelle to-morrow.
Her sickness is probably a feint, in order not to appear
here except after the brother will have prepared the public
mind in her favor. At all events, if she does not come, they
will send some justice of the peace to get her sworn testi-
mony, which will be more difficult to rebut than her own
verbal declarations. That woman is evidently in the hands
of the Bishop and her brother priest, ready to swear any-
thing they order her, and I know nothing so difficult as to
refute such female testimonies, particularly when they are
absent from the court. The only way to be sure of a favora-
ble verdict to-morrow is, that God Almighty would take our
part and show your innocence! Go to Him and pray, for He
alone can save you."

Mr. Lincoln was exceedingly solemn when he addressed
those words to me, and they went very deep into my soul.

I have often been asked if Abraham Lincoln had any re-

172

ligion? But I never had any doubt about his profound con-
fidence in God, since I heard those words falling from his
lips in that honr of anxiety. I had not been able to con-
ceal my deep distress. Burning tears were rolling on my
cheeks when he was speaking, and there was on his face the
expression of friendly sympathy which I will never forget.
Without being able to say a word, I left him to go to my
little room. It was nearly eleven o'clock. I locked the
door and fell on my knees to pray, but I was unable to say
a single word. The horrible sworn calumuies thrown at my
face by a priest of my own Church were ringing in my ears;
my honor and my good name so cruelly and forever de-
stroyed; all my friends and my dear people covered with
an eternal confusion; and more than that, the sentence of
condemnation which was probably to be hurled agaiust me
the next day in the presence of the whole couutry, whose
eyes were upon me! All those things were before me, not
only as horrible phantoms, but as heivy mountains, under
the burdens of which I could not breathe. At last the
fountains of tears were opened and it relieved me to weep ;
1 could then speak and cry: "Oh! my God! have mercy
upon me! thou knowest my innocence! hast thou not prom-
ised that those who trust in Thee cannot perish! Oh! do
not let me perish when Thou art the only One in whom I
trust! Come to my help! Save me!"

From eleven p. m. to three in the morning I cried to God,
and raised my supplicating hands to his throne of mercy.
But I confess to my confusion, it seemed to me in certain
moments, that it was useless to pray and to cry, for though
innocent, I was doomed to perish. I was in the hands of
my enemies. My God had forsaken me.

What an awful night I spent! I hope none of my readers
will ever know by their own experience the agony of spirit I
endured. I had no other expectation than to be forever dis-
honored and sent to the penitentiary the next morning!
But God had not forsaken me! He had agaiu heard my
cries, and was once more to show me His infinite mercy!

173

At three o'clock a. m. I heard three knocks at my door and
I quietly went to open it. " Who was there? Abraham Lin-
ham Lincoln, with a face beaming with joy!"

I could hardly believe my eyes. But I was not mistaken.
It was my noble-hearted friend, the most honest lawyer of
Illinois! — one of the noblest men Heaven had ever given to
earth. It was Abraham Lincoln who had been given me
as my protector! On seeing me bathed with tears, he ex-
claimed, " Cheer up, Mr. Chiniquy, 1 leave the perjured priests
in my hands. Their diabolical plot is all known, and if they
do not jiy away before the dawn of day they will surely be
lynched. Bless the Lord, you are saved!"

The sudden passage of extreme desolation to an extreme
joy came near killing me. I felt as suffocated, and unable
to utter a single word. I took his hand, pressed it to my
lips, and bathed it with tears of joy. I said: "May God
forever bless you, dear Mr. Lincoln. But please tell me
how you can bring me such glorious news!"

Here is the simple but marvellous story, as told me by
that great and good man whom God had made the messenger
of his mercies towards me:

"As soon as LeBelle had given his perjured testimony
against you yesterday," said Mr. Lincoln, " one of ihe agents
of the Chicago press telegraphed to some of the principal
papers of Chicago: 'It is probable that Mr. Chiniquy will be
condemned, for the testimony of the Rev'd Mr. LeBelle
seems to leave no doubt that he is guilty.' And the little
Irish boys, to sell their papeis, filled the streets with the
cries: 'Chiniquy will be hung! Chiniquy will be hung!' The
Roman Catholics were so glad to hear that, that ten thous-
and extra copies have been sold. Among those who
bought those papers was a friend of yours, called Terrien,
who went to his wife and told her that you were to be
condemned, and when the woman heard that she said, ' It
is too bad, for I know Mr. Chiniquy is not guilty.' ' How do
you know that?' said the husband. She answered: '/ was
there when the priest LeBelle made the plot, and promised to

174

give his sister two eighties of good land if she would swear a
false oath — and accuse him of a crime which that woman said
he had not even thought of with her.'

'"If it be so,' said Terrien, " we cannot allow Mr. Chin-
iquy to be condemned. Come with me to Urbana.'

"But that woman being quite unwell, said to her husband,
' You know well I cannot go; but Miss Philomena Moffat
was with me then. She knows every particular of that
wicked plot as well as; I do. She is well; go and take her to
Urbana. There is no doubt that her testimony will pi'event
the condemnation of Mr. Chiniquy.'

" That Narcisse Terrien started immediately, aud when
you were praying God to come to your help, He was sending
your deliverer at the full speed of the railroad cars. Miss
Moffat has just given me the details of that diabolical plot.
I have advised her not to show herself before the Court is
opened. I will then send for her, and when she will have
given, under oath, before the Court, the details she has
just given me, I pity Spink with his perjured priests. As
I told you, I would not be surprised if they were lynched,
for there is a terrible excitement in town among many
people, who from the beginning suspect that the priests have
perjured themselves to destroy you.

" Now your suit is gained, and to-morrow you will have
the greatest triumph a mau ever got over his confounded
foes. But you are in need of rest as well as myself. Good-
bye."

After thanking God for that marvellous deliverance, I went
to bed and took the needed rest.

But what was the priest LeBelle doing in that very mo-
ment? Unable to sleep after the awful perjury he had just
made, he had watched the arrival of the trains from Chicago
with an anxious mind, for he was aware, through the con-
fessions he had heard, that there were two persons in that
city who knew his plot aud his false oath; and though he
had the promises from them that they would never reveal
it to anybody, he was not without some fearful apprehension

175

that I might, by some way or other, become acquainted with
his abominable conspiracy. Not long after the arrival of
the trains from Chicago, he came down from his room to
see in the book where the travelers register their names, if
there were any newcomers from Chicago, and what was his
dismay when he siw the first name entered was " Philomena
Moffat!" That very name Philomena Moffat, who some
time before had gone to confess to him that she had heard
the whole plot from his own lip3, when he had promised
one hundred and sixty acres of land to persuade his sister
to perjure herself in order to destroy me. A deadly pre-
sentiment chilled the blood in his veins! " Would it be pos-
sible that this girl is here to reveal and prove my perjury
before the world?"

He immediately sent for her, when she was just coming
from meeting Mr. Lincoln.

"Miss Philomena Moffat here! he exclaimed, when he
saw her. " What are you coming here for this night?" he
said.

"You will know it, sir, to-morrow morning," she an-
swered.

"Ah! wretched girl! you come to destroy me?" he ex-
claimed.

She replied: "I do not come to destroy you, for you are
already destroyed. Mr. Lincoln knows everything."

"Oh! my God! my God!" he exclaimed, in striking his
forehead with his hands. Then taking a big bundle of bank-
notes from his pocket-book, he said: "Here are one hundred
dollars for you if you take the morning train and go back
to Chicago."

' ' If you would offer me as much gold as this house could
contain I would not go," she replied.

He then left her abruptly, ran to the sleeping-room of
Spink, and told him: "Withdraw your suit against Chin-
iquy; we are lost; he knows all."

Without losing a moment, he went to the sleeping-room of
his co-priest, Carthumel, and told him, " Make haste — dress

176

yourself and let us take the morning train; we have no busi-
ness here, Chiniquy knows all our secrets."

When the hour of opening the Court came, there was an
immense crowd, not only inside, but outside its walls. Mr.
Spink, pale as a man condemned to death, rose before the
Judge and said: " Please the Court, allow me to withdraw
my prosecution against Mr. Chiniquy. I am now persuaded
that he is not guilty of the faults brought agaiust him be-
fore this tribunal."

Abraham Lincoln, having accepted that reparation in my
name, made a short but one of the most admirable speeches
I have ever heard, on the cruel injustices I had suffered from
my merciless persecutors, and denounced the rascality of
the priests who had perjured themselves, with such terrible
colors, that it had been very wise on their part to fly away
and disappear before the opening of the Court. For the
whole city was ransacked for them by hundreds, who blamed
me for forgiving them and refusing to have my revenge for
the wrong they had done me. But I really thought that my
enemies were sufficiently punished by the awful public dis-
closures of their infernal plot. It seemed that the dear
Saviour who had so visibly protected me, was to be obeyed,
wben he was whispering into my soul, "Forgive them and
love them as thyself."

Was not Spink sufficiently punished by the complete ruin
which was brought upon him by the loss of that suit? For
having gone to Bishop 0' 'Began to be indemnified for the enor-
mous expenses of such a long prosecution, at such a distance,
the Bishop coldly answered him: " I had promised to in-
demnify if you would put Chiniquy down, as you promised
me. But as it is Chiniquy who has put you down, I have not
a cent to give you."

Abraham Lincoln had not defended me only with the zeal
and talent of the ablest lawyer I have ever known, but as
the most devoted and noblest friend I ever had. After
giving more than a year of his precious time to my defense,
and that he had pleaded during two long sessions of the

177

Court at Urbana without receiving a cent from me, I con-
sidered that I was owing him a great sum of money. My
two other lawyers, who had not done the half of his work,
had asked me a thousand dollars each, and I had not
thought that too much. After thanking him for the ap-
preciable services he had rendered me, I requested him to
show me his bill, assuring him that, though I would not
be able to pay the whole cash, I would pay him to the last
cent, if he had the kindness to wait a little for the balance.
He answered me with a smile and an air of inimitable
kindness, which was peculiar to hrm: " My dear Mr. Chin-
iquy, I feel proud and honored to have been called to defend
you. But I have done it less as a lawyer than as a friend.
The money I should receive from you would take away the
pleasure I feel at having fought, your battle. Your case is
unique in my whole practice. I have never met a man so
cruelly persecuted as you have been, and who deserve it so little.
Your enemies are devils incarnate. The plot they had con-
cocted against you is the most hellish one I ever knew. But the
way you have been saved from their hands, the appearance
of that young and intelligent Miss Moffat, who was really
sent by God in the very hour of need, when, I confess it
again, I thought everything was nearly lost, is one of the
most extraordinary occurrences I ever saw. It makes me
remember what I have too often forgotten, and what my
mother often told me when young — that onr God is a
prayer-hearing God. This good thought sown into my
young heart by that dear mother's hand, was just in my
mind when I told you, ' Go and pray, God alone can save
you.' But I confess to you that I had not faith enough
to believe that your prajer would be so quickly and so mar-
velously answered by the sudden appearance of that inter-
esting young lady last night. Now let us speak of what
you owe me. Well! — well — how much do you owe me?
You owe me nothing; for I suppose you are quite ruined. The
expenses of such a suit, I know, must be enormous. Your
enemies want to ruin you. Will 1 help them to finish your

178

ruin, when 1 hope 1 have the right to be put among the most
sincere and devoted of your friends?"

"You are right," I answered him; "you are the most de-
voted and noblest friend God ever gave me, and I am nearly
ruined by my enemies. But you are the father of a pretty
large family; you must support them. Your traveling ex-
penses in coming twice here for me from Springfield; your
hotel bills during the two terms you have defended me must
be very considerable. It is not just that you shonld re-
ceive nothing in return of such work and expenses."

"Well! well!" he answered, "I will give you a promis-
sory note which you will sign;" taking then a small piece of
paper, he wrote:

"Uebana, May 23, 1856.

"Due A. Lincoln fifty dollars, for value received."

He handed me the note, saying, "Can you sign that?"

After reading it, I said, " Dear Mr. Lincoln, this is a joke.
It is not possible that you ask only fifty dollars for services
which are worth at least two thousand dollars."

He then tapped me with the right hand on the shoulders
and said: "Sign that; it is enough. I will pinch some rich
men for that and make them pay the rest of the bill, and he
laughed outright.

I signed the note, which I paid to him six months later;
and that note is still in my hands, as a precious relic of the
noblest man God ever put at the head of the great Republic.
I thought it was my duty to go and express my respect
every year to Abraham Lincoln at "the White House " in
Washington, when he was President, and four times I went
there to renew the assurance of my gratitude for what he
had done, and every time he gave me the most touching
proofs of his kindness and friendship. He especially in-
vited me to be with him, and he put me at his right hand,
the nearest to him, when the deputies of whole Northern
States came to tell him that he was unanimously selected
to continue to direct the helm of this great country during
the next four years.

179

I would have many interesting things to say of that good
and great man were I not prevented by the short limits of
this chapter. Suffice it to say, that it was by his aivice that
I requested Miss Philomena Moffat, who is now one of the
most respectable ladies of Chicago, under the name of Mrs.
Philomena Schwartz, to give under oath the facts which she

told to Mr. Lincoln on the night of October, eighteen

hundred and fifty-six. Here is her solemn oath:

"State of Illinois, j_ gg

Cook County, )

"Philomena Schwartz, being first duly sworn, deposes and
says: That she is of the age of twenty-three years, and re-
sides at 484 Milwaukie Avenue, Chicago; that h^r maiden
name was Philomena Moffat; that she knew Father LeBelle,
the Roman Catholic priest of the French Catholics of Chi-
cago during his lifetime, and knows Rev. Father Chiniquy;
that about the month of May, a. d. 1854, in company with
Miss Eugenia Bossey, the housekeeper of her uncle, the
Rev'd Mr. LeBelle, who was then living at the parsonage on
Clark street, Chicago, while we were sitting in the room
of Miss Bossey, the Rev. Mr. LeBelle was talking with his
sister, Mrs. Bossey, in the adjoining room, not suspecting that
we were there hearing his conversation through the door wh-ch
was partly opened; though we could neither see him nor his
sister, v:e heard every word of what they said together, the
substance of which is as follows — Rev. Mr. LeBelle in sub-
stance to Mrs. Bossey, his sister:

" 'You know that Mr. Chiniquy is a dangerous man, and
he is my enemy, having already persuaded several of my
congregation to settle in his colony. You must help me to
put him down, by accusing him of having tried to do a criminal
action with you.'

" Madame Bossey answered: 'I cannot say such a thing
against Mr. Chiniquy, ichen I know it is absolutely false.'

"Rev. Mr. LeBelle replied: 'If you refuse to comply
with my request, I will not give you the one hundred and sixty
acres of land I intended to give you, you will live and die
poor.'

180

" Madame Bossey answered: * I prefer never to have that
land, and I like better to live and die poor, than to perjure
myself to please y:u.' •

"The Rev. Mr LeBelle several times urged his sister,
Mrs. Bossey, to comply with his desires, but she refused.
At last, weeping and crying, she said: ' I prefer never to have
an inch of land than to damn my soul by swearing to a false-
hood.1

"The Rev. Mr. LeBelle then said:

"'Mr. Chiniquy will destroy our holy religion and our
people if we do not destroy him. If you think that the
swearing I ask you to do is a sin, you will come to confess to
me, and I will pardon it in the absolution I will give you.

" ' Have"you the power to forgive a false oath?' replied
Mrs. Bossey to her brother, the priest.

"' Yes,' he answered, ( I have that power; for Christ has
said to all his priests, "What you shall bind on earth shall
be bound in heaven, and what you shall loose on earth shall
be loosed in heaven." '

" Mrs. Bossey then said: ' If you promise that you will
forgive that false oath and if you give me the one hundred and
sixty acres of land you promised, 1 will do what you want.'

" The Rev'd Mr. LeBelle then said: ■ All right.'" I could
not hear any more of that conversation, for in that instant
Miss Eugenia Bossey, who had kept still and silent with us,
made some noise and shut the door.

"Affiant further states: That some time later I went to
confess to Rev. Mr. LeBelle, and I told him that I had lost
my confidence in him. ' I lost my confidence in you since 1
heard your conversation with your sister, when you tried to per-
suade her to perjure herself in order to destroy Father Chiniquy.'

"Affiant further says: That in the month of October, a.d.
1856, the Rev'd Mr. Chiniquy had to defend himself, before
the civil and criminal court of Urbana, Illinois, in an action
brought against him by Peter Spink; some one wrote from
Urbana to a paper of Chicago, that Father Chiniquy was
probably to be condemned. The paper which published

181

that letter was much read by the Roman Catholics, who
were glad to hear that that priest was to be punished. Among
those who read that paper was Narcisse Terrien. He had
lately been married to Miss Sara Chaussey, who told him
that Father Chiniquy was innocent ; that she icas present with
me when Bev'd Mr. LeBelle prepared the plot with his sister,
Mrs. Bossey, and promised her a large piece of land if she
would swear falsely against Father Chiniquy. Mr. Narcisse
Terrien wanted to go with his wife to the residence of Father
Chiniquy, but she was unwell and could not go. He came
to ask me if I remembered well the conversation of Bev'd
Mr. LeBelle, and if I would consent to go to Urbana to ex-
pose the whole plot before the court, and I consented.

" We started that same evening for Urbana, where we
arrived late at night. 1 immediately met Mr. Abraham Lin-
coln, one of the lawyers of Father Chiniquy, and told all that
I knew about thai plot.

"That very same night the Rev'd Mr. LeBelle, having
seen my name on the hotel register, came to me much ex-
cited and troubled, and said: ' Philomena, what are you
here for?'

"I answered him: 'I cannot exactly tell you that; but
you will probably know it to-morrow at the court-house!'

'"Oh, wretched girl!' he exclaimed, ' you have come to
destroy me.'

"' I do not come to destroy you,' I replied, 'for you are
already destroyed!'

" Then drawing from his poitmonnaie-book a big bundle of
bank-notes, which he said were worth one hundred dollars,
he said: ' I will give you all this money if you will leave by
the morning train and go back to Chicago.'

"I answered him: ' Though you would offer as much gold
as this room can contain, I cannot do what you ask.'

"He then seemed exceedingly distressed, and he disap-
peared. The next morning Peter Spink requested the Court
to allow him to withdraw his accusations against Father
Chiniquy, and to stop his prosecutions, having, he said,

182

found out that he, F.tther Chiniquy, was innocent of the
things brought against him, and his request was granted.
Then the innocence and honesty of Father Chiniquy was ac-
knowledged by the Court after it had been proclaimed by Abraham
Lincoln, who was afterwards elected President of the United
States.

"(Signed) Philohena Schwaktz.

"I, Stephen P. Moore, a Notary Public in the County of
Kankakee, in the State of Illinois, and duly authorized by
law to administer oaths, do hereby certify that, on this 21st
day of October, a. d. 1881, Philomena Schwartz personally
appeared before me, and made oath that the above affidavit
by her subscribed is true, as therein stated. In witness
whereto, I have hereunto set my hand and notarial seal.

" Stephen R. Moore,

"Notary Public."

CHAPTER V.

FURTHER LITIGATION — BISHOP FOLEY A RBLUCTANT WITNESS, ETC.

It is necessary for our purpose to give the intelligent
reader further information concerning Father Chiniquy in
the defense of himself and his people, before taking up out-
line of argument and evidence concerning Abraham Lin-
coln. The following appeared in the Kankakee Times, City
of Kankakee, Illinois:

THE CHURCH OF ROME AND LIBERTY OF CONSCIENCE.

" In one of your past issues you told your readers that the
Rev. Mr. Chiniquy had gained the long and formidable law-
suit instituted by the R unan Catholic Bishop to dispossess
him and his people of their Church property. But you have
not yet -given any particulars about the startling revelations the
Bishop having to make before the Court in reference to the
still existing laws of the Church of Rome against those
whom they call heretics. Nothing however is more im*

183

portant for every one than to know precisely what those
laws are."

"As I was present when the Roman Catholic Bishop Fo-
ley of Chicago was ordered to read in Latin and translate
into English those laws, I have kept a correct copy of
them, and I send it to you with the request to publish it."

"The Rev. Mr. Chiniquy presented the works of St.
Thomas and St. Liguori to the Bishop, requesting him to
say, under oath, if those works were or were not among the
highest theological authorities in the Church of Rome all
over the world. After a Jong and serious opposition on the
part of the Bishop to answer, the Court having said he (the
Bishop) was bound to answer, the Bishop confessed that
these theological works were looked upon as among the
highest authorities, and that they were taught and learned
in all the colleges and universities of Rome as standard
works. Then the Bishop was requested to read in Latin
and translate into English the following laws and funda-
mental principles of action against the heretics as explained
by St. Thomas and Liguori : •

[ We omit the Latin and give the translation by the Bishop.]

"An excommunicated man is deprived of all civil com-
munication with the faithful, in such a way that if he is not
tolerated they can have no communication with him, as it is
in the following verse:

" 'It is forbidden to kiss him, pray with him, salute him,
to eat or to do any business with him.' "

[St. Liguori, vol IX, page 162.]

" Though heretics must not be tolerated because they de-
serve it, we must bear them till, by a second admonition,
they may be brought back to the faith of the Church. But
those who, after a second admonition, remain obstinate in
their errors, must not only be excommunicated, but they must
be delivered to the secular power to be exterminated."

" Though the heretics who repent must always be accepted
to penance as often as they have fallen, they must not, in
consequence of that, always be permitted to enjoy the ben-

184

efits of this life. * * * * When they fall again, they are
admitted to repent; but the sentence of death must not be re-
moved.

[St. Thomas, vol. IV, page 91.]

''When a man is excommunicated for his apostacy, it fol-
lows from that very fact that all those toho are his subjects are
released from the oath of allegiance by which they were bound to
obey him."

[St. Thomas, vol. IV, page 94.]

The nest document of the Church of Eoine brought before
the Court was the act of the Council of Lateran, a. d. 1215:

"We excommunicate and anathematize every heresy that
exalts itself against the holy, orthodox and Catholic faith,
condemning all heretics by whatever name they may be known —
for though their faces differ, they are tied together by their
tails. Such as are condemned, are to be delivered over to
the secular powers to receive due 2)unishment. If laymen,
their goods 7nust be confiscated. If priests, they shall be first
degraded from their respective orders, and their property ap-
plied to the use %of the Church in which they have officiated.
Secular powers of all ranks and degrees are to be warned,
induced aud, if necessary, compelled by ecclesiastical censures,
to swear that they will exert themselves to the utmost in the de-
fense of the faith, and extikpate all heretics denounced

BY THE CHUKCH WHO SHALL BE FOUND IN THEIR TERRITORIES.

And when any person shall assume government, whether it
be spiritual or temporal, he shall be bound to abide by this
decree."

"If any temporal lord, after having been admonished to
clear his territory of heretical depravity, the metropolitan
and the bishops of the province shall unite in excommuni-
cating him. Should he remain contumacious a whole year,
the fact shall be signified to the Supreme Pontiff, who will
declare his vassals released from that time, and will bestow
his territory on Catholics, to be occupild by them, on
the condition of exterminating the heretics and pre-
serving the said territory in the faith."

185

"Catholics who shall assume the cross for the extermina-
tion of heretics, shall enjoy the same indulgencies, and be
protected by the same privileges as are granted to those
who go to the help of the holy land. We do decree further:
that all who may have dealings with heretics, and especially
such as receive, defend or encourage them, shall be excom-
municated. He shall not be eligible to any public
office. He shall not be admitted as a witness. He
shall neithee have the power to bequeath his prop-
ERTY BY WILL NOR SUCCEED TO ANY INHERITANCE. He SHALL
NOT BRING ANY ACTION AGAINST ANY PERSON, BUT ANY ONE CAN
BEING AN ACTION AGAINST HIM. SHOULD HE BE A JUDGE, HIS
DECISION SHALL HAVE NO FORCE, NOR SHALL ANY CAUSE BE
BROUGHT BEFORE HIM. SHOULD HE BE AN ADVOCATE, HE
SHALL NOT BE ALLOWED TO PLEAD. SHOULD HE BE A LAW-
YER, NO INSTRUMENTS MADE BY HIM SHALL BE HELD VALID,
BUT SHALL BE CONDEMNED WITH THEIR AUTHOR."

'• The Roman Catholic Bishop swoie that these laws had never
been repealed, and (of course), that they were still the laws of
his Church. He had to swear that, every year, he was bound,
under pam of eternal damnation, to say, in the presence of
God, and to read in his Brevarium (his prayer-book), that
' God himself had inspired ' what St. Thomas had written
about the manner that the heretics should be treated by the
Roman Catholics."

"I will abstain from making any remarks upon these
startling revelations of that Roman Catholic high authority.
But I think it is the duty of every citizen to know what the
Roman Catholic bishops and priests understand by liberty
of conscience. The Roman Catholics are as interested as
the Protestants to know precisely what the teachings of
their Church are on that subject of liberty of conscience,
and hear the exact truth, as coming from such a high author*
ity, that there is no room left for any doubt.

"Vox Populi."

A copy of the above having come into our hands, and after
much inquiry as to the author of this communication, we

186

learned that it was the Hon. Stephen R. Moore, an eminent
lawyer of Kankakee, Illinois, who also had become one of the
Rev. C. Chiniquy's counsel, and to whom we addressed let-
ters asking for the fullest information that could be ob-
tained, who kindly furnished all that was possible to be
obtained of him in relation to the same, and of Lincoln's
connection with suits brought against Chiniquy.

The following extracts from his letters are here given:

"Kankakee, III., May 15, 1

and June 3, 1882.
Mr. Edwin A. Sherman, San Francisco, Cal. — Dear
Sir : * * * You ask, ' What Judge was upon the bench
at the time the suit was brought (you mean trial), when
Bishop Foley was required to translate from the works of
St. Thomas Aquinas and St. Liguori? who were Chiniquy's
attorney, etc.?'

"Judge Charles H. Wood : Chiniquy's attorneys were
Judge Wm. Osgood (formerly associate counsel with Lin-
coln and Paddock) and myself.

' ' You ask me to give you the facts in regard to the exam-
ination of Bishop Foley, when we made him make the trans-
lations.

" We knew that he was the head of authority of the Church
in Illinois. We knew that he would not dare deny the au-
thority of the books as binding on the Church. If Mr.
Chiniquy would swear to the books being authority, it
would be denied by all Catholics, when they could not deny
it when the proof came from the Bishop.

"We wanted to show, also, that it was authority in the
Church to-day, as well as at the time they were published.
This could only be done by forcing the Bishop to be a
witness. We knew he would go away from the jurisdiction
of the Court, so he could not be served with process if he
knew what wre wanted. Our statute allows any person,
whether officer or not, to serve a subpoena. We got the
process, and in my possession on the evening before the
trial, and I took the evening train for Chicago. I found a

181

friend in Chicago to go with me. I knew that if I sent up
my name he would refuse to see me. My friend sent up
his card, with request to see the Bishop. This was about
nine o'clock at night. After a long delay, he came to the
library. He was much astonished when he saw me, and
looked at his card to assure himself that no mistake had
occurred. I introduced my friend, who politely read the
process, commanding him to appear upon the next day at
Kankakee and testify in the case, at the same time tender-
ing him his witness fees, being five cents per mile and one
dollar for the day's services. He indignantly refused the
money, and declared he would not attend. He thought the
courts had no power over him. He recognized no authority but
the authority of the Church. I assured him that he must do
as he thought best; but he must take the consequences. It
would be a contest between him and the Court, and I had
never seen the Court fail to enforce the orders of the Court.

"He sent for the attorney for his diocese, Hon. B. G.
Caulfield, and after the interview, he had no difficulty in con-
cluding to obey the process of Court.

"When he went on the witness-stand we wanted Judge
Osgood to handle him, but he declined. I had my subject
well in hand and was quite familiar with the original, and
after he made a few attempts to evade me, he came down to
the work and made a good witness He never furgave me
for it, however. He really felt that his high position had
been lowered. It was the first time that any lawyer had done
such a tiling.'"

Upon the criminal . trial brought against Chiniquy, at
which Father LeBelle committed perjury, Mr. Moore says:

C (

Mr. Lincoln told a story there that has never been in
print, which convulsed Judge Davis with laughter. I got
the story from Osgood and Norton. Father Chiniquy never
mentioned it. The story is a little harsh to polite ears,
but was quite characteristic of Mr. Lincoln, and no ladies
were present when he got it off. He never offended ladies;

188

but some latitude was permissible in those days, when only
men were in court.

[This story referred to, has already been given in Chapter
II, when Lincoln asked that peculiar question of Judge
Norton about the priests who attended as witnesses.]

"The lawyers then engaged in these matters have all
closed the record (all dead). Peter Spinks is still alive,
livicg somewhere in Minnesota, quite infirm, full of trouble,
poor, and very bitter toward Father Chiniquy. He is very
deaf, and practically lost his memory. Father LeBelle died
a few years after that trial, at Kalamazoo, Michigan,
(This is now my recollection.) He died under a cloud, either
by his own hand, or by violence. It is generally believed that he
took poison.

"Father Chiniqn}*, in his book to be published soon,
* Fifty-two Years in the Komish Church, ' devotes a chapter
or two to the period of these Urbana law-suits, and I went
to Chicago during the past year and got the affidavit of the
lady who heard Father LeBelle try to make his sister falsely
testify against Chiniquy [which has already been given in
the last chapter].

"My dear sir, I could write you a volume of incidents
in the life of Father Chiniquy, growing out of the fight
which the Roman Catholic Church has made on him. They
have been intensely interesting to me. I would not know
where to begin. His life has been a battle since I first knew
him in 1857. And in all the conflicts he has trusted in the
Father with a trust that few men knew anything of, and in
no single instance has God failed to succor him. Sometimes
it looked as if defeat must come; but in it all was God, and
He led him through trying times to signal victory. The
world to-day would not believe Father Chiniquy's life. A
f. ithful biography of him, showing the providences of God
in his life and work, would be received with doubt if not
downright disbelief. You would have to be with him for a
quarter of a century, as I have been, and know him in his
severest trials, to know the trusting confidence he has in his

189

Father, and see the wonderful care with which God has pre-
served him in his life and work.

" I have the honor to be, very respecfully, your obedient
servant, Stephen R. Moore."

We have deemed it thus necessary to give the main facts
and the causes which brought Abraham Lincoln into the
contest in defense of Father Chiniquy against the warfare
waged against him by the Papal power, showing the status
and honorable reputation of Father Chiniquy and the damna-
ble conspiracy formed against him.

There is one thing, however, that is not fully stated, in
regard to the settlement between Chiniquy and Lincoln in
relation to the due-bill of fifty dollars which Chiniquy gave
to Lincoln, as related in the last chapter, and which should
fully appear in his forthcoming work of ''Fifty-two Years in
the Romish Cburch."

Father Chiniquy. in his oral statement to us, in addition
to what has already been given, describes the scene between
Lincoln and himself as follows, and which we believe to be
true:

While Lincoln was writing the due-bill, the relaxation of
the great strain upon Father Chiniquy's mind and the great
kindness and generosity of his defender and benefactor in
charging him so little for such great service and the fore-
bodings of what might be in store for Lincoln in the future,
caused him to break out in sobs and tears. Mr. Lincoln, as
he had just finished writing the due-bill, turned round to
him and sa;d: "Father Chiniquy, what are you crying for?
You ought to be the most happy man alive. You have
beaten your enemies and gained a glorious victory, and you
will come out of all these troubles in triumph.

Said Father Chiniquy: " Mr. Lincoln, I am not weeping
for myself, but for you, sir, and your death; they will kill you,
sir. What you have said and done in Court, holding them
up in derision and making the declarations you have in
Court and defeating them in ignominy and shame, there will

190

be no forgiveness j 'or you, and sooner or later they will take your
life. And let me say further, that were I a Jesuit as they
are, and some one of them been in my place and I in theirs,
it would be my sworn purpose to either kill you myself or find
the man to do it, and you will be their victim!"

At this Mr. Lincoln's countenance changed to a most pe-
culiar visage, expressing determination, and with a sarcastic
smile accompanying it, said: " Father Chiniquy, is that so?"

"It is," answered Father Chiniquy.

"Then," said Mr. Lincoln, as he spread out the due-bill
for my signature, "please sign my death- warrant!"

Father Chiniquy signed the due-bill, which he shortly
afterwards paid, and kindly loaned to us in the year 1878,
still in our possession, and which we had laid on a litho-
graphic stone by Win. T. Galloway & Co. of San Francisco,
and several thousand certified copies of it struck off for our
brethren and friends.

It eventually proved to be the death-warrant of Abraham
Lincoln, as we shall endeavor to show in the following chap-
ters, and that as previously stated in Part First — "In what-
ever place of the Catholic world a Jesuit is insulted or resisted,
no matter how insignificant he may be, he is sure to be avenged- —

AND THIS WE KNOW."

CHAPTEli VI.

THE PAPAL CONSPIRACY AGAINST THE UNITED STATES AND THE
REPUBLIC OF MEXICO — NATURALIZED CITIZENS ABSOLVED
FROM THEIR ALLEGIANCE TO THE UNION BY ROMAN CATH-
OLIC BISHOPS AND PRIESTS — ARCHBISHOP HUGHES SENT TO
EUROPE — PRESIDENT LINCOLN'S DECLARATIONS, ETC., ETC.

Great political events almost immediately following these
lawsuits, as related in the previous chapters, soon drew Mr.
Lincoln into a more active political life, and he was obliged
to leave the affairs of Father Chiniquy in the hands of his

191

associate and other counsel who succeeded him, in contest-
ing the abuses and wanton attacks of the Romish hierarchy
in the State of Illinois. Cardinal Bedim, the Papal Nuncio,
had arrived with full power from Pope Pius IX. Bishop
0 'Regan was removed and sent elsewhere and another and
more politic successor was chosen to till his place; and he in
turn was succeeded by Bishop Foley and others, who con-
tinued the litigation begun against Chiniquy to rob him and
his people of their property, which they had purchased with
their own money and acquired by their own industry.

Abraham Lincoln, however, from that time, was frequently
the recipient of anonymous letters, filled with personal abuse
and threats of vengeance and the declarations to take his
life. He however gave them no particular attention, but
destroyed them as soon as received, and directed his thoughts
and actions to the great political questions of the day which
were then agitating the public mind.

For twenty years Abraham Lincoln aud Stephen A. Doug-
las had been invariably opposed to each other at the bar and
in the forum, and they were the champions of their re-
spective parties in the political arena. In 1857, among
other questions, in which that of Intervention or Non-inter-
tion on the part of Congress iu the Territories was dis-
cussed, was that of subduing the "Mormon Rebellion."
Mr. Douglas was in favor of endiug the difficulty by anulling
the Act establishing the Territory of Utah. Mr. Lincoln
took issue with him on that point, and declared himself in
favor of coercing the Mormon population into obedience to
the United States Government and its laws, which declara-
tion a few years afterwards found force in executive
statement, when President, in December, 1864. He said:
" When an individual, in a Church or out of it, becomes dan-
gerous to the public interest, he must be checked." He under-
stood the Mormon hierarchy in its governmental organiza-
tion and its attitude towards free government of the people
and the national authority to be precisely like that of Rome;
but by reason of its strength and remote position it had

192

assumed an open, bold, belligerant attitude in arms against
tbe United States Government, and tbat it must be sup-
pressed.

In 1858 tbe great Senatorial contest between Lincoln and
Douglas was fougbt before tbe people, and in tbat contest
tbe wbole political power of tbe Roman Catholic Bisbops
and priestbood in Illinois was wielded in favor of Stephen
A. Douglas (whose wife was of tbat faith, and she having
been educated at the Convent in Georgetown, District of
Columbia), and against their declared foe, Abraham Lin-
coln. So united were they in their opposition and concen-
trating their entire influence, money and strength to defeat
Mr. Lincoln, tbat out of the whole Democratic vote cast,
the Lecomptou and Administration Democratic vote was
only 5,091 votes out of 127,031, while Stephen A. Douglas
received 121,940 votes, and Abraham Lincoln 126,084 votes,
and the latter had a plurality over Douglas of 4,144 votes,
and was fairly elected; but owing to an unjust and unequal
districting of the State, the Douglas party secured the Leg-
islature and his re-election to tbe United States Senate.

Tbe current of political events, however, bore Mr. Lin-
coln along until be was on tbe 18ih of May, 1860, nominated
by the National Republican Convention for the office of
President of the United States. This act brought bim
directly to .the front as the leader of a great national po-
litical party only four years of age in its organization.

Immediately upou his nomination for the Presidency,
Rome commenced its work of conspiracy in an open man-
ner, as it had previously intrigued and plotted in the dark
against Abraham Lincoln and against the American Union.
Tbe National Democratic party was split in twain in Hi-
bernia Hall, at Charleston, South Carolina. The conspiracy
in its political action was complete. With that great party
divided the rending of the Union was to be assured, and to
this end even Stephen A. Douglas with all of his great
popularity and statesmanship could not save it, and be went
down with his party to political disaster and defeat. The

193

election on the 6th of November, 1860, gave Abraham Lin-
coln to the Republic, as the Saviour of the Union and the
Redeemer of that race which for centuries had been held in
bondage.

States had seceded, formed a new Confederacy, seized
forts, arsenals, mints, cannon, arms and munitions of war,
and with armies ready for hostilities on the field of battle,
before Lineolu was inaugurated President, The emissaries
of Rome, both North and South, were incessantly fanning
the sparks of sectional strife which was soon to burst out in
flame and not to be extinguished uutil flooded with rivers of
the best blood of the nation. The repeated threats of as-
sassination which Lincoln had continued to receive since his
masterly defense of Chiniquy now poured in upon him from
every quarter. Undaunted by these cowardly missives, Lin-
coln commenced his journey, February 11, 1861, from his
home to which he was destined never to return alive. Gen-
eral Scott, Seward and others, fearful of what might occur,
prepared for his peaceful inauguration at Washington. The
celebrated Piukertou with his detective force accompanied
him on his journey to the Capitol of the nation. The plots
for his thenassassiuation ripened thick and fast, but through
the kind providence of an Almighty God, he was then pre-
served to the nation to perform his mighty work. The chief
plot of all, to take his life, was concocted in the then Roman
Catholic city of Baltimore. It is said that "statesmen laid
the plan, bankers endorsed it, and adventurers were to carry
it into effect." This statement was true only in part. Rome
was the head which planned it. and the Jesuits with their
instruments were to execute it. But before proceeding direct
to the Capitol he had accepted the invitation to raise the
American flag on Independence Hall at Philadelphia, on
Washington's birthday, and to visit the Legislature of
Pennsylvania. Mr. Lincoln was warned that by delaying
his immediate departure for Washington he would imperil
his own safety, for there was positive reliable information
in regard to his contemplated assassination.
9

194

Mr. Lincoln heard the officer's statement, and said in reply,
"I have promised to raise the American flag on Independ-
ence Hall at Philadelphia to-morrow morning, and to be pub-
licly received by the Pennsylvania Legislature in the after-
noon of the same day. Both of these engagements," said he,
with emphasis, " I will keep if it costs me my life!"

Those engagements he faithfully kept, and in his closing
remarks at Independence Hall, said: "The Declaration of
Independence gave liberty not alone to the people of this
country, but hope for the world for all future time. It was
that which gave promise that in our time the weight should
be lifted from the shoulders of all men, and that all should
have an equal chance. This is the sentiment embodied in
the Declaration of Independence. Now, my friends, can
this country be saved upon that basis? If it can, I will
consider myself one of the happiest men of the world if I
can save it. But if this country cannot be sived without giving
up this principle, I was about to say, I would rather be assassi-
nated on this spot than surrender it." And then he added
solemnly, as he drew his tall form to its fullest height, " I
have said nothing but what I am willing to live by, and, in the
presence of Almighly God, to die by!"

[Contrast this with the pastoral letter sent out to be read
in all the Roman Catholic Churches by the Fourth Roman
Catholic Provincial Council, which met at Cincinnati on
March 20, 1882 : " It reviews the progress of religion, and
holds that all men are not created equal, but some should obey
others." "Negroes have no rights which the white man is
bound to respect," said the Roman Catholic Chief Justice
of the United States Supreme Court — Judge Taney in his
Dred Scott Decision.]

Mr. Lincoln then slowly but steadily raised the flag, amidst
the booming of cannon and the cheers of the many thousands
who had assembled to hear him and witness it.

195

" Aye, sure, would the priests and princes of earth,
Greet the fall of thy flag with a joyous ' hurrah.'
Even now scarce suppressing demoniac mirth.

They would hail thy decadence with a fiendish ' ha! ha\' "

— (Maynk Reld.)

Lincoln then left Philadelphia for Harrisburgh, where he
wis received by the Legislature of Pennsylvania with all
the honors due to his exalted station, and in the evening left
for Washington, arriving twelve hours sooner than he was
expected, thus escaping the assassination intended by the
conspiracy formed in Baltimore against him.

["For a long time it was believed that an Italian barber
of that city was the Orsini who undertook to slay President
Lincoln on his journey to the Capitol in February, 1861,
and it is possible he was one of the plotters; but it has come
out on a recent trial of an Irishman named Byrne, in Rich-
mond, that he (Byrne) was the Captain of the band that was
to take the life of Mr. Lincoln. This Byrne used to be a
notorious gambler of Baltimore, and emigrated to Richmond
shortly after the 19th of April, of bloody memory. He was
recently arrested in Jeff. Davis' capital on a charge of keep-
ing a gambling-house and of disloyalty to the Chief Traitor's
pretended government. Wigfall testified to Byrne's loyalty to
the rebel cause, and gave in evidence that Byrne was the Captain
of the gang who were to kill Mr. Lincoln, and upon this evi-
dence he was let go." — Providence Journal, April 4, 1862.]

Abraham Lincoln having been duly inaugurated President
on March 4, 1861, entered upon the duties of his office to
undertake the mighty task before him.

A large portion of the Roman Catholic population of the
North, with Archbishop Hughes at their head, were ostensi-
bly true and loyal to the Union, and to their credit be it
said, that, owing to their knowledge and experience of the
principles and institutions of a free government of the peo-
ple, that they to a certain degree were so, and under the
first noble impulses of their nature they rallied promptly
and volunteered their services in defense of the Govern,
ment for the preservation of the Union. But as will be

196

seen, their ardor did not last long, and their efforts were
paralyzed by orders from Rome.

Scarcely had Abraham Lincoln assumed the duties and re-
sponsibilities of the executive of the nation, he found through
reliable sources that he was to be confronted with a most
formidable Papal conspiracy against the Union, in Europe
as well as in the Canadian dominion, and that the entire
Roman Catholic population of the South as well as the
North, by their bishops aad priests, were absolved from
their allegiance to the United States Government and its
President, Abraham Lincoln. In the North it was done
secretly, at the South it was done openly.

An eminent Freemason of Charleston, South Carolina (now
deceased), who remained loyal and true to the Union, but
necessarily passive during the late War of the Rebellion,
stated to us the facts that this absolving Roman Catholics
from the allegiance to the Government of the United States
was practiced every where. When the act of secession was
passed Bishop Lynch of that State ordered a Te Deum to be
celebrated in all the churches of his diocese, whioh was
done. Further, that he consecrated the arms and flags of
companies and regiments mustered into the rebel service.
That the same was repeated on the fall of Port Sumter,
and he spoke exultingly of the result of the conflict. Father
Ryan of Georgia did the same. About six weeks before the
inauguration of Lincoln as President, the American flag was
hauled down from the staff upon the State House at Baton
Rouge, Louisiana, and the Pelican rebel flag was hoisted in
its place, after having been previously consecrated with Ro-
man Catholic ceremonies by Father Hubert; and, said the
Richmond Dispatch: " By approval of the Roman Catholic
Bishop of Louisiana, the Churches in his diocese at New Or-
leans and elsewhere were authorized and donated their bells
for cannon in the Confederate service."

"Shortly after Gen. Phelps issued his proclamation at
Ship Island in 1861, Jeff. Davis instructed his agents at
Havana that ' they must create the impression with the

197

Spaniards that if the Federals subjugated the Confederacy,
Mr. Lincoln would turn his army and navy against slavery
and the Roman Catholic religion in the Island of Cuba."
[See Rebellion Record.]

The Pope, with the Archbishop of Mexico, united in one
object and purpose, entered into a coalition with Austria,
Spain and France to not only indirectly destroy the Amer-
ican Union, but directly lo destroy all forms of republican
government on the American continent, and especially to
establish upon the ruins of the Mexican Republic (then
under President Juarez) an empire ruled and directed from
the Vatican at Rome, as will be seen from the extract of a
letter from Pope Pius IX to the Emperor Maximilian of Oc-
tober 18, 1864, which was captured with other papers, and
may now be found at Washington :

"[Diplomatic Correspondence U. S., Part III, 1865, page
620]—

"Heretofore, and on more than one occasion, we have
made complaints on this point, in public and solemn acts,
protesting against the iniquitous law called that of reform,
which overturned the most inviolable rights of the Church
and outraged the authority of its pastors, against the usur-
pations of ecclesiastical property and the plunder of the
Church; against the false maxims which directly attacked
the holiness of the Catholic religion; finally, against many
other outrages committed against sacred persons, but against
the pastoral ministry and the discipline of the Church."

"Let no one obtain permission to teach and publish false
maxims * * * let instruction, public as well as private, be
directed and superintended by ecclesiastical authority; and,
finally, let the chains be broken that have hitherto retained
the Church dependent on the arbitrary control of the civil
government."

This letter, of which the above is an extract, was sent in
answer to certain acts of Emperor Maximilian, by which he
confirmed several decrees of President Juarez in relation to

198

religious toleration, public education, and in relation to the
alienation of some Church property which had belonged to
the intriguing treason-plotting Jesuits who had been expelled
from that country.

Said Bancroft, the historian, in his eulogy of Abraham
Lincoln, delivered February 12, 1866, before both houses of
Congress, the President and Cabinet, the U. S. Supreme
Court, the officers of the Army and Navy and the diplomatic
Corps assembled:

"But the Republic of Mexico on our borders was, like
ourselves, distracted by a rebellion, and from a similar
cause,"

"The monarchy of England had fastened upon us slavery
which did not disappear with independence. In like man-
ner the ecclesiastical policy established by the Council of
the Indies in the days of Charles V and Philip II retained
its vigor in the Mexican Republic. The fifty years of civil
war under which she had languished was due to the bigoted
system which was the legacy of monarchy, just as here the
inheritance of slavery kept alive political strife and culmi-
nated in civil war. As with us there could be no quiet but
through the end of slavery, s > in Mexico there could be no
prosperity until the crushing tyranny of intolerance should
cease."

"It was the condition of affairs in Mexico that invoiced the
Pope of Rome in our difficulties so far that he alone among
sovereigns recognized the Chief of the Confederate States as a
President and his sapporters as a people ; and in letters to two
great prelales of the Roman Catholic Church in the United
States, gave Councils for peace when peace meant the victory
of secession. Yet events move as they are ordered. The
blessing of the Pope of Rome on the head of the Duke
Maximilian could not revive in the nineteenth century the
ecclesiastical policy of the sixteenth; and the result is a new
proof that there can be no prosperity in the State without
religious freedom."

199

[On the 3d day of December, 1863, the Pope acknowl-
edged the independence of the Southern Confederacy.]

When the Secession Convention of the Southern Confed-
eracy met at Montgomery, Ala., Dec. 9, 1860, Mr. Memmin-
ger presented two flags in each of which was the cross, to
take the place of the stars and stripes. One of them being
sent by some Roman Catholic young ladies from Charleston,
South Carolina. In his remarks he said: "But, sir, I have
no doubt that there was another idea associated with it in
their minds — a religious one ; and, although we have not yet
seen in the heavens the ' in hoc signo vinces ' written upon
the labarum of Constantino, yet the same sign has been mani-
fested to us upon the tablets of the earth; for we all know
that it has been by the aid of revealed religion that we have
achieved over fanaticism the victory which we this day witness;
and it is becoming, on this occasion, that the debt of the
South to the cross should be thus becognized."

This was the Latin or Papal cross, with the stars of the
rebel States upon it, which had swallowed them all — the
cross in blue, upon a field of blood. The objection to such
a flag from Protestants and Jews caused them for awhile to
adhere to the "stars and bars," copied after the "old flag;"
but the secret compact and alliance of the chief conspirators
with Rome must be kept, and the cross must be in the flig
somehow, and the stars on the cross must be retained; but to
silence the murmurings and objections of the Protestants
and Jews the cross was made diagonal — a St. Andrew's
cross — with the intention in the future to restore the Latin
or Papal cross to its original place. It was this flag that
was presented to the rebel army by Beauregard, the Roman
Catholic General, and that floated at the mast-head of the
Alabama, when commanded by the Jesuit, Raphael Semmes,
which was sunk by the Kearsarge, and everywhere to go
down in defeat before the heaven-born glory, the banner of
the free, our own loved stars and stripes.

Said the Mobile Register: "When Admiral Semmes was

200

told by his physicians that his disease would prove fatal,
and that a few hours, or at most days, would end his earthly
career, he kiudly thanked them, and requested a reverend
father of the Society of Jesus, his confessor, his bosom friend,
be sent for at once. In (he meantime he arranged his
earthly affairs quietly and satisfactorily. When the Father
came, the Admiral received with marked devotion and hap-
piness the sacrament," etc.

When President Lincoln found himself and the Union so
thoroughly beset with difficulties and conspiracies, and hav-
ing received reliable and authentic information of the Papal
hierarchy in the South and elsewhere absolving Roman
Catholics from their allegiance to the United States Govern-
ment, he sent an invitation to Archbishop Hughes of New
York, to come to Washington, where the following conversa-
tion between them took place:

Said Mr. Lincoln, "Archbishop Hughes, I have invited
you here as the chief representative and episcopal dignitary
of the Roman Catholic Church in the United States, for the
purpose of a conference with you, the result of which, I trust,
will be of benefit to the country and satisfactory to ourselves.
The various religious denominations in the South have, in
many places, openly declared their sympathy with the Re-
bellion, and through their representatives in their various
conventions, conferences, etc., regard the division of the
Union as a fixed fact. 'The Protestant Episcopal Church of
the Confederate States' is already a separate institution,
while the 'Methodist Episcopal Church South,' wbich years
ago split off from the main body, has made its declarations
in favor of its own section, but retains some organizations
and authority in States that are not in revolt. The Southern
Baptists and others have done the same, and as religious
organizations, have become political, and declared in favor
of secession. These Protestant religious societies, both
clerical and laity, are purely local, and with no foreign spir-
itual head or Church government to direct or control them,

201

and their pastors are chosen and accepted by the popular
voice from among themselves. To a gieat extent, however,
though they have gone in a wrong direction in national
affairs, but they have followed out the American idea of
self-government, and nine hundred and ninety-nine per
cent, out of a thousand in numbers are native and to the
manor bom, and in no portion of the United States, as you
are no doubt well aware, is the prejudice against the foreign-
born population so great as it is in the South. Yet through-
out the South, and in a great many places in the North, as
I am reliably informed through authentic sources and in the
public press, the bishops and priests of your Church, acting
under an implied if not direct authority from the Pope,
whose declared sympathy is with the Rebellion, have ab-
solved all Roman Catholic citizens from their allegiance to
the United States Government, encouraged them in acts of
rebellion and treason, and have consecrated the arms and
flags borne by the insurgent troops which have been raised
to fight against the Union. Bishop Lynch of Charleston,
South Carolina, Fathers Ryan of Georgia, and Hubert of
Louisiana, and others, have been particularly active and
conspicuous in this work."

"I have sent for you chiefly on the score of humanity. I
do not want this war, which has been so wickedly begun
for the destruction of the Union, to become a religious one.
It is bad enough as it is, but it would become ten-fold
worse should it eventually take that shape, and its conse-
quences no one now living could foresee. There is an ap-
parent coalition between the Pope and Jefferson Davis, at
the head of the rebel government, and the acts of his bishops
and priests in the South and elsewhere confirm this opinion.
And if such be the case, the others in authoritv and the
laity in the North must naturally be influenced and governed
in their actions by what is sanctioned and directed by their
Spiritual Head at Rome. Their loyalty to the Government
of the United States would naturally wane; they would
become neutral and passive if at last they did not become

202

active sympathisers with the EebellioD, and they soon take
up arms as auxiliaries against the Union. Your Church
is a unit with a supreme head and not divisible. Its chief
is a temporal sovereign, who wields the scepter over the
States of the Church in his own country, and so far as he
can do so by concordats, treaties or otherwise, enforces the
establishment of the Roman Catholic Church as the relig-
ion of the State with other powers where he is able to, and
looks with a jealous eye upon all governments where he does
not command the secular arm. or where his authority in
temporal affairs is disputed.

"Now what I desire to state to you is, the definition of the
rights of an American citizen as towards his government so
far as they apply to the matter in question. A native born
American citizen has the inherent right of revolution within
his own country. If he does not like to obey the laws of
his government or wants to set up a new government, by
exciting revolt and takes up arms to overturn it, he has the
inherent right to do so within the limits of the territorial
boundaries of his government, but not to destroy or segre-
gate any portion of his common country from the rest, and
he must take his chances of his treason and rebellion in the
success or -defeat of his object. Not so, however, with the
naturalized foreign-born citizen, he has no such right. He
cannot become a President or Vice-President under our own
Constitution, and he is not accorded the same rights and
privileges under the rebel government that he enjoys under
that of the United States. Every naturalized citizen is
bound by his oath in his renunciation of allegiance to
every other power, prince or potentate on the face of the
earth, and is sworn to support and defend the Constitu-
tion aud Government of the United States against all its
enemies whatsoever, either domestic or foreign. Now after
having taken that oath, he cannot renounce it in favor of
any other government within its territorial limits, and if
found to be giving aid, sympathy or encouragement to its
enemies, or is captured with arms in his hands fighting

203

against the government which he Las sworn to support, he
is liable to be shot or hung as a perjured traitor and an armed
spy, as the sentence of a court martial may direct, and he will

BE SO SHOT OR HUNG ACCORDINGLY, AS THERE WILL BE NO

exchange of such prisoners. If a naturalized citizen finds
that he cannot comply with his oath of naturalization, he
must leave the country, or abide the consequences of his
disaffection and disloyalty.

'•The position in which the bishops and priests of your
Church in the South have placed the naturalized citizens be-
longing to their faith, as well as themselves, is a perilous
one, and their acts must be recalled and annulled by the Pope,
or they and their followers must abide the results of their per-
jm-ed aud treasonable action."

Archbishop Hughes, nominally a Union man, and neces-
sarily for policy's sake, if nothing else, compelled to be so
from his official position in that Church, as a public man
in the North, and himself a naturalized citizen, saw the
status of himself and others in like condition, and feeling
the full force of President Lincoln's argument, agreed to do
what he could by his influence with the Pope to have the
acts referred to annulled by the Pope, and this with other
matters to prove his own loyalty and sincerity, went to Eu-
rope for that purpose as well as others with which he was
entrusted with a special mission by President Lincoln, which
he performed satisfactorily and received his personal thanks.

The effect was a simulated neutrality, but the evil had
been done already, and as the war had to be fought out to
the bitter end, there was that which could not have been
the result of accident, but rather of design, among Roman
Catholic troops who were engaged on both sides, and in
battle, as a general rule, they were not, as organized bodies,
arrayed against each other. In Northern cities they re-
sisted the draft, created riots and performed acts of outrage,
robbery and murder, which at last had to be suppressed by
veteran troops sent from the field for that purpose.

204

But the war bad come to nn end. The original plan of the
Jesuits and the Pope, both in the United States and Mexico,
was to end in ignominious failure — the Union cause to tri-
umph and the Republic of Mexico to be restored. Protestant
blood on both sides had been caused to flow in rivers and
drench the mountains and the plains, while the places of
the victims of the internecine strife were to be filled with
importations from Roman Catholic populations from abroad.
During the long night of four years of sorrow and tears and
death which swept every hearthstone in the land, Abraham
Lincoln, ever trusting and ever confident of the coming
dawn of liberty, of peace and the success of the cause of
the Uuion, was in receipt of constant threats of assassina-
tion. In July, 1864, on beinj* reminded that right must
eventually triumph, admitted that, but expressed the opin-
ion that he should not live to see it, and added: " / feel a
'presentiment that I shall not outlast the Rebellion. * When it is
over, my work will be done!' "

But that the great crime of his assassination might not be
fixed upon the real Jesuit conspirators and murderers, the
South was to be made to unjustly bear the stigma of the
horrid deed, which was to forever rankle as a festering thorn
in the restored Union and keep alive the smouldering embers
of sectional hate between the North and the South, and to
keep Protestant Americans forever apart, while the balance
of power should be augmented and retained in the hands of
the Papal hierarchy, "a sword whose blade should be every-
where, but with its hilt at Rome."

We have thus shown the outlines with some of the details
of the general Papal conspiracy against the United States,
and Abraham Lincoln as President, with Pope Pius IX at the
head, and in our next chapter we shall review the circum-
stances connected with the assassination of Abraham Lincoln,
and the deed itself.

205

CHAPTER VII.

WARNINGS OF THREATENED ASSASSINATION FROM ECTROPE — THE
ASSASSINATION — ARREST OF MRS. SURRATT AND PAYNE —
CONFESSION OF MRS. SURRATT — FLIGHT OF JOHN SURRATT TO
CANADA AND TO ROME, AND ENLISTMENT IN THE POPE*S
ARMY — WILKES BOOTH'S LETTER, AND WONDERFUL MEMORY
OF MATTHEWS — THE TRUE THEORY AND EVIDENCE OF THE
ASSASSINATION — TRIBUTES OF THE NATIONS TO ABRAHAM
LINCOLN, ETC.

We shall soon come to the scene of the great tragedy, which
occurred at John T. Ford's Theatre at Washington City, on
the night of April 14th, 1865. Whenever Rome decides up on
a funeral the corpse is sw# to be ready! The prophecy and
warnings of Father Chiniquy and continually repeated
threats of assassination received for nearly nine years by
Abraham Lincoln were now to be fulfilled.

Says Gen. L. C. Baker, the eminent detective: " On one
occasion I carried to Mr. Lincoln two anonymous communi-
cations, in which he was threatened with assassination. In
a laughing, joking manner, he remarked: 'Well, Baker,
what do they want to kill me for? If they kill me, they
will run the risk of getting a worse man.' "

Was he not a worse man for the Union? [Andrew John-
son's nomination for Vice-President was distasteful to Lin-
coln, but he preferred him to Gen. W. S. Rosecrans, a Ro-
man Catholic, whose name was suppressed by Stanton, the
Secretary of War.] In reply to a letter of warning from
Hon. John Bigelow, then American Consul to Paris, Mr.
Seward, Secretary of State, wrote as follows:

•

" Department of State, )

Washington, July 15, 1864. )
* * * "There is no doubt that, from a period anterior
to the breaking out of the insurrection, plots and conspira-
cies for the purposes of assassination have been frequently
formed and organized, and it is not unlikely that such a one

206

has been reported to you, is now in agitation among the in-
surgents. If it be so, it need furnish no ground for anxiety.
Assassination is not an American practice or habit, and one
so vicious and so desperate cannot be engrafted into our
political system. This conviction of mine has steadily gained
strength since the civil war began. Every day's experience
confirms it. The President during the heated season occu-
pies a country house near the Soldiers' Home, two or three
miles from the city. He goes to and from that place on
horseback night and morning, unguarded. I go there unat-
tended at all hours, by daylight and moonlight, by starlight
and without any light."

Fatal, delusive confidence, and to be taken advantage of
when the plot at last was fully ripe for execution. Our
Consul in London was apprised of plots for the assassina-
tion of the President, Cabinet and distinguished Generals.

On March 17, 1865, Consul F. H. Morse, in his letter,
among other things, repeats the language of his secret
agent, speaking of the conspirators there in Paris:

" For I repeat again what I have already done to you be-
fore: They are bent on destruction, and will not stop at
any object, even to the taking of life, so as to attain their
ends; and, mark me, Mr. Seward is not the only one they will
assassinate. I have heard some fearful oaths, and it is war
to the teeth with them. I feel confiJent that there is some
secret understanding between them and the Emperor of this gov-
ernment— at least, I am given to understand so. The death
of the Duke de Momy has deprived them of an interview
with the Emperor, which was to have taken place, if I am
rightly informed, on Sunday last."

On the 14th day of April, 1865, President Lincoln had pre-
sided over a very harmonious meeting of his Cabinet and
invited all of them who felt so disposed to accompany him
to the theater that evening; but for various reasons and ex-
cuses of other engagements, there was not one of them able
to avail themselves of his invitation. However, Mr. Lincoln ,

207

accompanied by his wife, Major H. R. Rathbone and Miss
Clara H. Harris, went to Ford's Theater in the evening, to
witness the play of our " American Cousin."

The full description in all its details of the act of the as-
sassination of Abraham Lincoln by John Wilkes Booth, is
too familiar to our readers to be repeated here. We will
briefly state, however, that "about ten o'clock of April 14,
1865, while the play of ' Our American Cousin ' was pro-
gressing, a stranger, who proved to be John Wilkes Booth,
an actor of some note, worked his way into the proscenium-
box occupied by the Presidential party, and leveling a pistol
close behind the head of Mr. Lincoln, he fired, and the ball
was lodged deep in the brain of the President. The assas-
sin then drew a dirk, assaulted Major Rathbone, who at-
tempted to detain him, inflicting severe wounds, sprang
from the box, flourishing the weapon aloft, and shouted, as
he reached the stage : ' Sic semper tyrannus! the South is
avenged!' He dashed across the stage, and before the audi-
ence could realize the real position of affairs, the murderer
had mounted a fleet horse in waiting in an alley in the rear
of the theater, and galloping off, he escaped for a time. In
his attempt to jump from the box to the stage his spur
caught in the folds of the American flag, which caused him
to break his leg, and which accident also eventually aided in
his capture."

The foul deed at last had been accomplished, and the
prophecy of Father Chiniquy was fulfilled. At just twenty-
two minutes past seven o'clock on the morning of April 15,
1865, the soul of Abraham Lincoln returned to its Maker.
The autopsy was held by the surgeons, and his body was
borne through cities and towns to find a resting-place at
last at his home in Springfield, Illinois.

The escape of the principal assassin, and the search for
him and his accomplices in the crime, which was imme-
diately followed up by Gen. Lafayette C. Baker, and the de-
mands for vengeance and punishment of the conspirators
now engrossed the attention of the people. As there were

208

Roman Catholics directly involved in the planning and ese
cution of the plot, with the whole Jesuit organization be-
hind them, officers in pursuit aud search for the murderers
were thrown off on a false scent, that they might make
their escape. Some had been already arrested. Concerning
these, says Gen. Baker, in his faithful report: "7 mention,
as an exceptional and remarkable fact, that every conspirator in
custody is by education a Catholic."

Mrs. Surratt and her whole family were Roman Catholics,
and before she moved to Washington City from Snrrattsville
she left her tavern to a trusty friend, John Lloyd, who icas
also a Roman Catholic, and aided Booth and Harold, as
originally provided for in the conspiracy, in arming them
and in making, their escape. Says Gen. Baker: "Treason
never found a better agent than Mrs. Surratt. She was a
large, masculine, self-possessed female, mistress of her house,
and as lithe a rebel as Belle Boyd or Mrs. Greenborough.
She had not the flippancy and menace of the first, nor the
social power of the second; but the Rebellion has found
no fitter agent. At her country tavern at Snrrattsville aud
Washington home Booth was made welcome."

Six weeks before the murder young S irratt had taken two
splendid repeating carbines to Snrrattsville and told John
Lloyd to secrete them, and he did so. On Thursday, the day
before the murder, John Surratt, who knew of and connived
at the assassination, was sent northward by his mother, and
in company with two disguised Jesuit priests, made his way
to Canada, and of whose escape we shall speak of h< reafter.
On the very afternoon of the murder, Mrs. Surratt was
driven to Surrattsville, and she told John Lloyd to have the
carbines ready, because they would be called for that night.
Harold was made quartermaster, aud hired the horses. He
and Atzerodt were mounted betweeu eight o'clock and the
time of the murder, and riding about the streets together.
Lloyd, a few days before the murder, sent his wife away on a
visit to Fort Fresh. She did not know why she was sent away,
but swore it was so. Harold, three weeks before the murder,

209

visited Port Tobacco, and said that "the next time the
boys heard of him he would be in Spain;" he added, " that
with Spain there was no extradition treaty," which is well
known as one of the most intense Koman Catholic Govern-
ments and countries on the globe, the birthplace of Ignatius
Loyola, the founder of the Order of the Jesuits, where the
Inquisition was first established and last destroyed. Harold
said at Surrattsville that he meant to make a barrel of
money, or his neck would stretch. Atzerodt said if he ever
came to Port Tobacco again he would be rich enough to buy
the whole place. Wilkes Booth told a friend to go to Ford's
on Friday night and see the best acting in the world.
Michael O'Laughlin and Sam. Arnold were to have been
parties to it, but backed out of it in the end — O'Laughlin
taking upon himself the crime to kill General Grant. "They
all, however, relied npon Mrs. Surratt, and took their cues from
Wilkes Booth."

Now who controlled and directed Mrs. Surratt 4n this con-
spiracy ? Was it Booth ? No! It was the Jesuit priest-
hood who webe her Father Confessors, who like Father
LeBelle with his sister in Chiniquy's case, claimed to possess
the power in the confessional to forgive the very crimes that they
suggested and incited.

The manner of the capture of Booth and Harold, and
the tragic fate of the former, is too familiar to our readers
to be repeated here. Our aim is to direct attention to the
real originators and arch conspirators and plotters against
the Union, the life of the Kepublic and of Abraham Lincoln,
and to show the connection between them and the tools they
employed.

The indictment of the prisoners and others — David E.
Harold, George A. Atzerodt, Lewis Payne, Michael O'Laugh-
lin, John H. Surratt, Edward Spangler, Samuel Arnold,
Mary E. Surratt and Samuel Mudd — charged them with
combining, confederating and conspiring together with one
John H. Surratt, John Wilkes Booth, Jefferson Davis,
George N. Sauuders, Beverly Tucker, Jacob Thompson, Wil-
9*

210

Ham C. Cleary, Clement C. Clay, George Harper, George
Young and others unknown, to kill Abraham Lincoln, Presi-
dent, Andrew Johnson, Vice-President, William H. Seward,
Secretary of State, and Ulysses S. Grant, Lieut.-General in
command of the Armies of the United States, under the
direction of the said Abraham Lincoln, etc , and for having
traitorously murdered the said Abraham Lincoln, then Presi-
dent of the United States, and traitorously assaulting with
intent to kill and murder the said William H. Seward, then
Secretary of State, etc, and with lying in wait with intent to
kill and murder Andrew Johnson, Vice-President of the
United Hates, etc., and Ulysses S. Grant, then being Lieut.-
General in command of the Armies of the United States, etc.
Of these prisoners, Harold, Atzerodt, Payne and Mrs. Sur-
ratt, on July 5, 1865, were found guilty by the Court and
sentenced to be hanged, and President Johnson fixed the
day of execution, the 7th day of July, 1865, or only two
days thereafter. The sentence of Arnold, Mudd and
O'Laughlin were at hard labor for life, and Spangler at hard
labor for six years.

• * Atzerodt had a room almost directly over Vice-Presi-
dent Johnson's and had all the materials and weapons for
murder, but lost spirit or opportunity. Booth's coat was
found there, and he had evidently occupied the same room.
Atzerodt fled alone, and was found at the house of his
uncle, in Montgomery County, Maryland."

There will ever be an unsatisfactory mystery about Andrew
Johnson not meeting with the same fate of Lincoln on that
eventful night. Payne had, as far as he was able, done his
bloody work with William H. Seward, and having vainly
tried to escape from Washington, was thrown from his
horse, and returned in time to be taken prisoner at Mrs.
Surratt's house when she was arrested. Why did not
Atzerodt attempt the life of Johnson as agreed? By reason
of Grant leaving the city in going to New York, O'Laughlin
failed to kill him. Mrs. Surratt had faithfully performed
her part of the conspiracy. Coarse and hard and calm, Mrs.

211

Surratt shut up her house after the murder and waited with
her daughters until the officers came. She was impertura-
ble, and rebuked her girls for weeping, and would have
gone to jail like a statue, but that in her extremity Payne
knocked at her door. He had come, he said, to dig a ditch
for Mrs. Surratt, whom he well knew. But Mrs. Surratt
protested that she had never seen the man at all.

11 How fortunate, girls," she said, "that these officers are
here; this man might have murdered us all."

11 Her effrontery stamps her as worthy of companionship
with Booth. Payne has been identified by a lodger of Mrs.
Surratt's as having visited the house twice under the name
of Wood."

"On the night before the execution Miss Surratt was with
her mother several hours, as were also Rev. Fathers Wiget
and Walter, and Mr. Brophy, who was also present that
morning. She slept very little, if any, and required consid-
erable attention, suffering with cramps and pains the entire
night, caused (it is said) by her nervousness." [Query: Was
it not owing to something administered by the priests?]
" When being led out for execution she cast her eyes upward
upon the scaffold for a few moments, With a look of curi-
osity combined with dread. One glimpse, and her eyes fell
to the ground, and she walked along mechanically, her head
drooping, and if she had not been supported would have
fallen. She ascended the scaffold, and was led to an arm-
chair, in which she was seated. An umbrella was held over
her by the two holy fathers to protect her from the sun. Dur-
ing the reading of the order of the execution by General
Hartranft, the priests held a small crucifix before her, which
she kissed fervently several times."

" The alleged important after-discovered testimony which
Aiken, counsel for Mrs. Surratt, stated would prove her in-
nocence, was submitted to Judge Advocate General Holt,
and after a careful examination, he failed to discover any-
thing in it having a bearing on the case. This was com-
municated to President Johnson, and he declined to interfere
in the execution of Mrs. Surratt."

212

There are some things in connection with this summary
justice inflicted upon these condemned instruments and tools
while the chief conspirators remained in the background and
went unpunished, that are subject to investigation. The
shortness of time, scarcely forty-eight hours from the time
of receiving their sentences until being executed. This may
partly be explained on the ground of its being the action of
a military court; but President Johnson being the Com-
mander-in-Chief, could have granted a reprieve for a short
time longer, and could have commuted the sentence of
Mrs. Surratt to imprisonment for life on account of her
sex, but ' dead men {and dead women) tell no tales.'' He not
only refused to reprieve or commute her sentence, but that
he might not be importuned to interfere, gave imperative
orders that he would receive no one that day. In vain did
Miss Surratt that morning apply to see him and plead for
her mother's life during the whole forenoon, up to the last
moment before the execution took place, but it was utterly
useless, and with the exception of Mrs. Surratt 's counsel,
there was none to appeal for her.

That Mrs. Surratt was guilty of performing her part in
the terrible drama there is not the least doubt, but the great-
est criminals went unhung. Strict orders were given that no
newspaper reporters should be admitted to the cells of the
condemned, 'that no further information or any confession
or statement should be elicited from them, and therefore what-
ever they had to say should be lodged in the breasts of their
spiritual advisers alone. As a sow will eat her own progeny,
so Kome was also interested in having no reprieve or com-
mutation of sentence granted, and the Jesuit priesthood
therefore made no extra exertions in their behalf, while the
son of the murderess was concealed and found protection
within her bosom. The priests who attended Mrs. Surratt
performed their part well, and by means of the seal of con-
fession, by which felony is compounded and the ends of justice
defeated by it, perfect security is guaranteed to the criminal,
no matter how great the crime, while priests placed in full

213

knowledge of it, nse that knowledge to advance the inter-
ests of the Papal power, and to conceal their own complicity
and guilt.

A constant effort has been made from that time to cover
the crime of Abraham Lincoln's assassination by throwing
dust into the eyes of the American people, and attributing
the cause to mental hallucination on the part of "Wilkes
Booth, who imagined Lincoln to be a Caesar and himself a
Brutus, destined to take his life. That his great love for
the South and hatred of the North, and especially of Lin-
coln as President, was coupled with his idea, and acting
under this inspiration, he became the chief conspirator and
actor in this bloody drama; and the theory is made to ap-
pear as plausible as possible, to divert attention from the
Brotherhood of Hell, which is governed and directed from
their head at Kome.

It has been told to us, coming from what we believe to be
true authority, that Booth, about three weeks before he com-
mitted the crime, was admitted to the Roman Catholic
Church, and privately received the sacraments from no less
a personage than Archbishop Spaulding himself, which he
did to silence any conscientious scruples that he might have
to taking Abraham Lincoln's life, and that he might have
the whole influence and sympathy of persons of that faith
in protecting and concealing him when the act was done to
aid him in it. He certainly had that aid and influence in
planning and accomplishing his hellish work and in making
his escape, and it could not have been more cheerfully and
faithfully rendered, than it was, even if he had been a Jesuit
priest himself. We believe the statement to be true; and
as it was but a short time after that Archbishop Spaulding
received a donation of funds for a specific purpose, which
was to uniform and equip a military body in the same man-
ner and stvle as the Papal Guard at Rome. The uniforms,
muskets, cartridge-boxes and belts all bearing the Papal
coat of arms, and consecrated by the Pope himself, were
sent to Archbishop Spaulding at Baltimore; and when he

214

died he was buried with military honors, and his remains
escorted by the same military body-guard. The entire dio-
cese of Archbishop Spaulding was rebel to the core and
fierce in its hatred of Lincoln.

Th^re is an old saying that "murder will out," and even
Roman Catholics who will confess to their priest, will at
some time thereafter when not apprehending danger to
themselves, will tell and disclose more than is prudent,
and thus give themselves away, as will appear from the fol-
lowing special dispatch from Philadelphia to the Chicago
Tribune of December 3, 1882:

•' A hitherto unpublished and very interesting story of
Lincoln' assassination will appear in the Press to-morrow,
and includes acts of the assassin just previous to his shoot-
ing the President, with his letter of justification, intrusted
to John Matthews the actor, to John F. Coyle, editor of
the National Intelligencer. The story is told by John
J. Ford the theater manager and Mr. Matthews. After
stating that it is morally certain that Booth never thought of
the murder until the day it icas committed" [Too thin.]
Mb. Ford said: "Until Booth came to the theater that
morning he had no knowledge that the President intended
visiting the theater in the evening. That afternoon he wrote
the letter justifying his assassination. [Note. — A long let-
ter of over two hundred lines.'] This letter he gave to John
Matthews, who is now engaged in New York. He was
then playing at my theater. The letter was intended to
be published in the National Intelligencer, and it was well
towards night when he gave it to Matthews. He was riding
down Pennsylvania Avenue toward the National Hotel when
he met Matthews and handed him the letter.

" MATTHEWS DESTROYED THE LETTER imme-
diately after the shooting, and no one ever saw it but him."

Finding that all his plans for abduction- had failed, and the
end of the war was growing nearer and nearer, he at the
very last moment determined to take the desperate chance

215

of assassination. Booth was a very gifted young man, and
was a great favorite in society in Washington. He was en.
gaged, it was said, to a young lady uf high character and
position. I understand that she wrote to Edwin Booth
after the assassinatiou, telling him that she was his broth-
er's bethrothed, and would marry him even at the foot of
the scaffold. *' My God! my God! I have no longer a coun-
try! This is the end of Constitutional liberty in America."
These were the words spoken with startling emphasis on
the evening of the 14th of April, 1865, by John Wilkes
Booth. He was passing down Pennsylvania Avenue, in
Washington, and near the corner of Thirteenth street had
met John Matthews, a fellow-actor and a boyhood friend,
whom he thus addressed: " .' He was as pale as a ghost when
he uttered these words, ' said Mb. Matthews to me a day or
two since. There were quite a number of Confederate
prisoners along the avenue as he spoke, and when he said
'This is an eDd to Constitutional liberty in America,' he
pointed feelingly toward them. He looked at them after
they had passed, and was thoughtful. He turned to me
quickly and said: ' I want you to do me a favor.' 'Any-
thing in my power, John,' I replied. He thrust his hand
into his pocket and drawing out a letter, said: ' Deliver this
to Me. Coyle, of the National Intelligencer, to-night, by eleven
o'clock, unless I see you before that. If I do, I can attend to
it myself.1 I took the letter, saw that it was sealed, put it
into my pocket and walked on. Booth, who was on horse-
back, rode rapidly down the street, and I never saw him
again until he jumped from the box in Ford's Theater, after
shooting the Pbesident. I was then playing at Ford's
Theater, the piece being * Our American Cousin.' Laura
Keene was the star. Booth almost ran against me, as he
leaped across the stage, on his way to the door. There was
of course a great commotion, and I at once went to my
dressing-room and picked up my wardrobe, passed under
the stage out through the orchestra and the auditorium to
the street, with the audience. My room was directly oppo-

216

site, at Mr. Peterson's, the house at which Mr. Lincoln died.
I walked quickly across, locked the doors, and began at once
to change my clothes. In picking up my coat, the letter
which Booth had given me upon the street before the theater
opened, dropped out of my pocket upon the floor. I had
almost forgotten it in my excitement. I quickly picked it
up, tore it open, and read it very carefully. 'My God!'
thought I, ' this condemnation of my friend shall not be found
in my possession!' and I THREW IT INTO THE FIRE,
watched it until it burned to cinders, and then mixed the
atoms with the coal-ashes. In the excitement and horror
which followed the shooting, the archangel could never
have explained the possession of that letter. I did not then
realize, however, by what a slender thread my life was
hung. My impulse when I read the letter was, that the evi-
dence to condemn my friend shoidd not remain with me."
[Note. — It will thus be seen that Matthews became an ac-
cessory to the murder of Lincoln after the fact by his own
admission. ]

The correspondent asked Mr. Matthews: "Who else saw
that letter besides yourself ?" He answered: " No other liv-
ing man after it came into my possession. It was sealed and
directed to Mr. Coyle, one of the editors of the National In-
telligencer."

" Do you recall ITS CONTENTS ?" " Almost as vividly
as though I had just committed them to memory. It began:

" ' Washington, D. C, April 14, 1865.
" 'To My Countrymen : For years I have devoted my
time, my energies and every dollar I possessed in the world
for the furtherance of an object. I have been baffled and
disappointed. The hour has come when I must change my
plan. I know the vulgar herd will blame me for what I am
about to do, but posterity I am sure will justify me. [Right
or wrong, God judge me, not man. Be my motive good or
bad, of one thing I am sure — the lasting condemnation of
the North. I love peace more than life. I have loved the
Union beyond expression. For four or five years I waited,

217

hoped and prayed for the dark clouds to break, aDd for a
restoration of our former sunshine. To wait longer would
be a crime. My prayers have proved as idle as my life.
God's will be done. I go to see and share the bitter end,]
This war is a war with the Constitution and the reserved
rights of the State. [It is a war upon Southern rights and
institutions. The nomination of Abraham Lincoln, four
years ago, bespoke war. His election forced it. I have
held the South was right. In a foreign struggle, I too
could say, "My country, right or wrong;" but in a strug-
gle such as ours, where the brother tries to pierce the
brother's heart, for God's sake, choose the right! When h,
country like this spurns justice from her side, she forfeits the
allegiance of honest freemen, and should leave him untram-
meled by any fealty soever, to act as his conscience may ap-
prove. People of the North, ^o hate tyranny, to love lib-
erty and justice, to strike at wrong and oppression, was the
teaching of our fathers. The study of our early history will
not let me forget it, and may it never. ]

"'I do not want to forget the heroic patriotism of our
fathers who rebelled against the oppression of the mother
country.

[*' 'This country was formed by the white, not the black
man, aud looking upon African slavery from the same
stand-point held by the noble framers of our Constitution,
I have for one ever considered it one of the greatest bless-
ings Loth for themselves and for us, that God ever bestowed
upon a favored nation. Witness heretofore our wealth
and power. Witness their elevation and enlightenment
above their condition elsewhere. I have lived among it
most of my life, and have seen less harsh treatment from
master to man than I have beheld iu the North from father
to son. Yet Heaven knows no one would be willing to do
more for the negro race than I, could I but see a way to
still better their condition; but Lincoln's policy is only pre-
paring the way for their annihilation. The South are not
nor have they been fighting for the continuance of slavery.
10

218

The first battle of Bull Run did away with that idea. Their
^causes since for war have been as noble and greater far than
those that urged our fathers on. Even should we allow they
were wrong at the beginning of this conflict, cruelty and
injustice have made the wrong become the right, and they
stand now the wonder and admiration of the world as a
noble band of patriotic heroes. Hereafter, reading of their
deeds, Thermopylae will be forgotten.]

['"When I aided in the capture and execution of John
Brown ( who was a murderer on our Western border, and
who was fairly tried and convicted before an impartial judge
and jury, of treason, and who, by the way, has since been
made a god), I was proud of my little share in the trans-
action, for I deemed it my duty, and that I was helping our
common country to perfoim an act of justice. But what
was a crime in poor John Brown is now considered (by
themselves) as the greatest and only virtue of the whole
Republican party. Strange transmigration, vice to become
a virtue simply because more indulge .in it. I thought
then as now, that the Abolitionists were the only traitors in
the land, and that the entire party deserved the same fate as
poor old John Brown. Not because they wished to abolish
slavery, but on account of the means they have ever en-
deavored to use to effect that abolition. If Brown were
living, I doubt whether he himself would set slavery against
the Union. Most or nearly all the North do openly curse
the Union if the South are to return and retain a single
right guaranteed to them by every tie which we once re-
vered as sacred. The South can make no choice. It is ex-
termination or slavery for themselves (worse than death) to
draw from. I know my choice] and hasten to accept it.
[I have studied hard to discover on what grounds the right
of a State to secede has been denied, when our very name
United States and the Declaration of Independence provides
for secession. But there is now no time for words I know
how foolish I shall be deemed for undertaking such a step
as this, where, on the one side, I have many friends and

•219

everything to make me happy, where my profession alone
has gained me an income of more than twenty thousand
dollars a year, and where my great personal ambition in my
profession has such a great field for labor. On the other
hand, the South have never bestowed upon me one kind
word; a place now where I have no friends, except beneath
the sod; 'a place.where I must either become a private soldier
or a beggar. To give up all the former for the latter, be-
sides my mother and sster, whom I. love so dearly. Al-
though they so widely differ from me in opinion seems in-
sane, but God is my judge, I love justice more than I
do a country that disowns it; more than fame and wealth;
more — Heaven pardon me if I am wrong — more than a happy
home. I have never been upon a battlefield; but oh! my
countrymen, could you see all the reality or effects of this
horrid war as I have seen them in every State save Vir-
ginia, I know you would think like me and would pray the
Almighty to create in the Northern mind a sense of right
and justice, even should it possess no seasoning of mercy,
and He would dry up the sea of blood between us that is
daily growing wider. Alas! I have no longer a country.
She is fast approaching her threatened doom. Four years
ago I would have given a thousand lives to see her remain —
as I had always known her — powerful and unbroken, and
now I would hold my life as naught to see her what she
was. Oh! my friends, if the fearful scenes of the past
four years had never been enacted, or if what has been had
been a frightful dream from which we could now awake,
with what overflowing hearts could we bless our God and
pray for continued favor. How I have loved the old flag
can never now be known. A few years since and the en-
tire world could boast of none so pure and spotless. But I
have of late been seeing and hearing of the bloody deeds
of which she had been made the emblem, and shudder to
think how changed she has grown. Oh! how I have longed
to see her break from the mist of blood and death circled
around the folds, spoiling her beauty and tarnishing her

220

honor. But no! Day by day she has been dragged deeper
and deeper into cruelty and oppression till now (in my eyes)
her once red stripes look like bloody gashes on the face of
Heaven. I look now upon my early admiration of her
glories as a dream. My love is now for the South alone,
and to her side I go penniless.] Her success has been near
my heart, and I have labored faithfully to further an object
which would have more than proved my unselfish devotion.
Heartsick and disappointed, I turn from the path which I
had been following into a bolder and more perilous one.
Without malice, I make the change. I have nothing in my
heart except a sense of duty to my choice. If the South is
to be aided it must be done quickly. It may already be too
late. When Caesar had conquered the enemies of Rome and
the powers that were his menaced the liberties of the people,
Brutus arose and slew him. The stroke of his dagger was
guided by love for Rome. It was the spirit and ambition of
Caesar Brutus struck at.

" Oh, then, that we could come by Caesar's spirit,
And not dismember Csesari but, alas,
Caesar must bleed for it."

" ' I answer with Brutus — he who loves his country better
than gold or life. John W. Booth.'

"Following Mr. Booth's signature," Mr. Matthews con-
tinued, "which was evidently written in great haste, were
the names of Payne, Harold and Atzerodt, all in Booth's
own handwriting, given as the men who would stand by
him in executing his changed plans. Booth wrote John S.
Clarke, the actor, his brother-in-law, a letter identical in
many respects with the one he left with me, as justification
for his act. The arguments were all the same, the changes
in the letter I destroyed being those which would naturally
follow the change of plan from kidnapping to assassination."

" How did the fact that Booth had left such a letter be-
come known?"

"When John was killed a diary was taken from his per-

221

son containing the entry that he had left a letter to the Na-
tional Intelligencer."

"ABOUT THE TIME OF THE IMPEACHMENT OF
PRESIDENT JOHNSON, the other Washington papers
made an assault upon the National Intelligencer, calling it
the organ of John Wilkes Booth, and rather insinuated
THAT PRESIDENT JOHNSON was in some way cognizant
of the letter, if not of the killing, before it occurred. I
felt then compelled to speak out and announce that it was I
who received the letter and destroyed it. / had, at the
time of its destruction, AS A CATHOLIC, TOLD THE
REV. FATHER BOYLE OF WASHINGTON, ALL ABOUT
THE LETTER, AND THE CIRCUMSTANCES UNDER
WHICH I RECEIVED IT."

Now let us investigate and analyze this Jesuitical story.

If Booth only changed his mind after twelve o'clock at
noon of the 14th of April, and having got his accomplices
ready and prepared for their hellish work that evening,
would be have taken the time to have carefully prepared
such a lengthy letter? Common sense would answer, No!
Would he have betrayed himself and his accomplices by at-
taching their names to such a letter after he had written it?
Common sense would answer, No! Would it be possible
for any man, an actor or anyone else, to memorize such a
lengthy epistle in a very few moments while under such an
excitement of so great a murder, and the victim the Presi-
dent of the United States, lying in a dying condition, sur-
rounded by so many of his Cabinet, family, surgeons and
others in the same house, and almost immediately under
him, when at the same time he was excitedly anxious to
destroy such a letter by burning it in the tire and endeavor-
ing to destroy every vestige of it in the coal-ashes of a
grate? Common sense again answers, No! By telling Father
Boyle of its destruction at the time, he made him also, as well as
himself, an accessory to the crime after the fact, for that Catholic
priest kept that knowledge to himself.

Why was he "compelled to speak out," and draw the fire

222

to himself al the time of- the impeachment of PbesidenI1
Johnson? Why so careful of Johnson's reputation and
official position, and in what way in any manner could it
relieve him? Does it not fasten suspicion and doubt upon
Andrew Johnson's memory, and leave the impression that
he (Johnson) knew of the existence of that letter before-
hand, and of the intended assassination of Abraham Lin-
coln, while he himself might " have no hand in his death,
yet would receive the benefit of his dying," by becoming
President in his stead? Does it not show that Andrew
Johnson had a personal interested motive in not granting a
reprieve or commutation of the sentence of Mrs. Surratt?
He as President could pardon notorious conspirators against
the Union, who had stirred up the savage Indians to war
and led them in brigades upon the battle-field, where the
most hellish atrocities were perpetrated by them, but he
could not commute the sentence or pardon a woman no
worse than they.

The whole of this letter business being so faithfully com-
mitted to memory, bears the evidence of fraud and false-
hood upon the face of it, and it is proven to our satisfac-
tion that it is a Jesuitical performance, to divert attention
from themselves, and yet every effort only draws it more
closely to them. The letter of Wilkes Booth to his brother-
in-law, John S. Clarke, written the November previous, was
taken bodily, verbatim et literatum, as will be seen by examin-
ing it in " Raymond's Life of Lincoln," pages 794-5-6, with
the exception of the date, and what follows, down to the
words "Right or wrong, God judge me, and not man," etc.,
and all that appears in brackets (as stated to have been com-
mitted to memory by Matthews), down to the words " and
to her side I go penniless," there the plagiarism cease?.
The remainder of Booth's letter, and closing, is as follows:

"They say she has found that ' last ditch,' which the
North have so long derided, and been endeavoring to force
her in, forgetting that they are our brothers, and that it is
impolitic to goad an enemy to madness. Should I reach

223

her in safety and find it true, I will proudly beg permission
to triumph or die in that same ' ditch ' by her side.
" A Confederate doing duty on his own responsibility .

"J. Wilkes Booth."

The Philadelphia Press of April 19, 1865, had the follow-
ing:

"We have just recehed the following letter, written by
John Wilkes Booth, and placed by him in the hands of his
brother-in-law, J. S. Clarke. It was written by him in No-
vember last, and left with J. S. Clarke, in a sealed envelope,
and addressed to himself in his own handwriting. In the
same envelope were some United States bonds and oil
stocks. This letter was opened by Mr. Claike for the first
time on Monday last, and immediately handed by him to
Marshal Milward, who has kindly placed it in our hands.
Most unmistakably it proves that he must for many months
have contemplated seizing the perscn of the late President.
It is, however, doubtful whether he imagined the black deed
which has plunged the nation into the deepest gloom, and at
the same time awakened it to a just and righteous indigna-
tion :

" ' , , 1864.

"'My Dear Sir: You may use this as you think best;
but as some may wish to know when, who and why, and as I
do not know how to direct it, I give it (in the words of your
master) — ' To whom it may concern.' "

Then follows the sentence, "Eight or wrong," etc., as
already stated. That Matthews remembered so thoroughly
the contents of the letter delivered to him for Coyle, is pre-
posterous under the circumstances. But that he perhaps
with the aid of others, copied the letter to Clarke and added
to it, is obvious, and the changes were made by himself to
give it the coloring it bears. It is possible that Booth might
have made use of some of the language quoted by Matthews,
and if he did, there is one line exceedingly appropriate —
" The stroke of his dagger was guided BY LOVE FOR

224

ROME" — and knowing that he had the aid and sympathy
of all who bear allegiance to Rome. The pretext for the
crime was to avenge the South, and to fasten an additional
stigma upon her that was undeserved and unjust; to keep
the North and South forever apart, and prevent a true rec-
onciliation and solid peace being made between them that
would insure the perpetuity of the Union. But Rome was
foiled.

That there were others besides Spangler employed in and
about Ford's Theater, who knew of the intended assassina-
tion of Lincoln, is evident, and how many priests were con-
fessed to by them is a matter known only between them and
the holy fathers, and it is possible that in time more will un-
mask themselves, as Matthews has done.

Before concluding this subject, let us turn our attention to
the other conspirator, John H. Surratt.

When Father Chiniqui, who had repeatedly warned Lin-
coln against assassination, learned that the deed had been
done, his sorrow knew no bounds. He had left the Roman
Catholic Church with hundreds of his followers, and has
since led out of that sink-hole of iniquity more than twenty-
five thousand of his fellow Canadian countrymen to Protest-
antism. With his knowledge of Canada, where he was born
and had spent most of his life, and where his personal in-
fluence was so great, he left no stone unturned to discover,
if possible, the retreat of the conspirator, and to aid in
bringing him to justice. John H. Surratt, by previous ar-
rangement, had left Washington nearly forty -eight hours be-
fore the crime was committed, and was accompanied by two
Jesuit priests in disguise, who saw him safely over the line
to Canada, as an avant courier of Wilkes Booth, who was to
have made his escape in that direction after having done the
deed. Spangler having failed on his part to shut off the
gas (through some difficulty or words with Withers, the
leader of the oichestra, which prevented him), which would
have completely covered the tracks of Booth in the sudden
darkness, and no one would have known who committed

225

the deed but the conspirators themselves, left Booth ta be
exposed to the glare of the light and to be recognized by
all who knew him. He evidently had planned two routes of
escape, one by the way of Canada and the other by the
route he took. The breaking of his leg by his spur catch-
ing in the folds of the flag, which tripped him and retarded
his movements, left him no alternative but to take the route
he did. It is somewhat singular, ton, that the theater pro-
prietor and manager had no American flag for the Presi-
dent's box, and the one used belonged to one of the musi-
cians, an Italian, named Saltavullo, who suggested to Mr.
Withers that it be used to decorate the front part of the
box, and it was accordingly raised.

"Edward Spangler died on the 19th of February, 1874, at
the residence of Dr. Mudd, of Baltimore, a co-conspirator
with whom he had suffered imprisonment. Before his death
he made a confession, which has been commuuicated to Mr.
Withers, in effect that the presence of the musician at the
'governor' prevented a fearful panic. He (Spangler) was
hovering around the instrument with the intention of turn-
ing off the gas in the auditorium, the moment that Booth
landed on the stage. The cover was up to lacilitate that
operation, and had he not been ordered away by Mr. Withers,
who turned the covei down to sit upon it, the gas would
have been turned off and nobody would know to a certainty
who assassin-ited the President. Booth was not recognized at
the time of his leap by the audience; but Miss Laura
Keene, who stood at the wings, recognized him, and shouted
to the audience, ' It is John Wilkes Booth!' At that time he
was struggling with Mr. Withers at the rear of the stage.
The turning off of the gas at the proper time, Mr. Withers
believes, would have allowed the assassin to escape unrecog-
nized and have led to further tragic results."

Says Gen. L. C. Baker, in his work, on page 563: " Dur-
ing my visits to the prisoners, before their execution, Mrs.
Surratt confessed to me her complicity with the conspirators, so
far as the intended abduction was concerned, bat affirmed that

she reluctantly yielded to the urging of Booth in aiding the plot
of assassin' dion. He, insisted that her oath of fidelity bound her
to see the fatal end of the conspiracy."

Here is shown the policy of the Jesuits. Booth, while he
was the instrument to commit the deed, after it was done, is
made to be the scapegoat to bear the sins of the real con-
spirators, to direct suspicion from themselves, while the two
priests, Wigert and Walter, keep close watch and attention
over the condemned woman, for fear she might, at last, let
something out, and they steered her to the close of the
drama. Mother-like, she had prepared for the escape of
her son after he had performed his part in making every
preparation for the crime and the retreat of the assassins,
so that he might not incur any risk of danger when the
deed was done; so under the watchful care of two Jesuit
fathers in disguise, he is out of harm's way over the border
to Canada.

Says Chiniquy: " Surratt was harbored and protected by
the Jesuit Bishop Bourgette, of Montreal, until he could
safely send him to a Jesuit priest Bouch£, at the mouth of
the Loup River, where he was hidden a short time, and taken
thence to the Jesuit Bishop of Quebec, who sheltered him
until he could send him to Paiis, where he would be for-
warded to Rome and be safely sheltered and concealed by
Pope Pius IX."

The information which Father Chiniquy received seems to
be the most correct one, and it was revealed to him by
those who knew, and when they afterwards left the Roman
Catholic Church and became Protestants.

"An Englishman in Montreal," says Gen, L. C. Baker,
"who previous to the murder of Mr. Lincoln, had sympa-
thized strongly with the South, and associated with their
agents in Canada, and has been fully posted in their move-
ments, said that the assassination was too much for him,
and stated that he knew that during the 20th of April the
Southern agents heard from the party that murdered the

'2-27

President, and they expected him to arrive in Montreal within
forty-eight hours — not sure that it was Booth, but one closely
connected with the assassination, if not the principal," etc.

This information was given to Alderman Lyman of Mon-
treal, who gave it to a brother of Cheney, of the Express Com-
pany; he gave it to Gov. Smith of Vermont. It seems,
however, that in making his escape into Canada, that Sur-
ratt dropped or left his handkerchief in the Burlington
Depot of the Vermont Central Railroad, which was picked
up, bearing the name of "John H. Surratt " iu the coiner.
Reports in regard to the matter duly reached the head-
quarters of the army. But during all this time he was
safely covered under the black wings of the Jesuit vampire
bats of Rome, where, at last, he is enlisted as a soldier in
the Papal service, and protected by the Pope himself. But
the Vatican itself could not effectually secrete him, and the
Pope had to surrender him on the peremptory demand of
the Government of the United States, in connection with
which the following extract will not be uninteresting:

i <

HOW SURBATT ESCAPED.

" One of the most familliar figures in the neighborhood of
West Broadway, near Hudson street, is a strongly-built, low-
sized truckman, with a smooth-shaven face and sharp fea-
tures. He passes among his comrades and friends under
the name of ' the dominie, ' not because of any excessive
piety on his part, but because in the course of his highly
checkered career he has managed to pick up a very fair
knowledge of history, geography, physic?, etc. , and to learn
several European languages, which he speaks with wonderful
fluency. He is, moreover, a pleasant little man, and when
his day's work is done nothing pleases him better than to
gather his friends together in a quaint, old-fashioned beer-
saloon on Hudson street, and to relate experiences of his
past. One story he repeats to satiety, and that is the part he
took in the escape from imprisonment in Italy of John H. Sur-
ratt, one of the conspirators against Abraham Lincoln. The

228

other day a reporter for the Mail and Express chanced to
meet this peculiar little man, and, of course, the latter was
willing to go over the old ground. ' I was born and brought
up in Daventer, Holland, near the German frontier,' said
he. ' I was always of a roving, I miglit almost say romantic
disposition, and in 1867, after reaching my twenty-first year,
I began to look around for an opportunity to distinguish
myself. Just about this time Pope Pius IX was greatly in
want of soldiers to defend himself against the Garibaldians,
and several Papal recruiting bureaus had been started in Swit-
zerland, Belgium and other countries. Here was a brilliant
opportunity, I thought, and — how well I remember the day —
on February 14, 1867, I left home, received a bounty of sixty
francs and journeyed to Rome. In the Holy City 1 was
drafted into the Sixth Company of the First Battalion of Pon-
tifical Zouaves, whose headquarters had just been transferred
to Velletri, a small fortified village forty miles north of
Rome. Of course, I felt very proud on first donning the
pretty gray Pontifical uniform, striped with red, a tasseled
fur kepi aud white gaiters — not to mention my shouldering
an improved Minnie rifle.

" 'I think it must have been about three weeks after my
enlistment that I took advantage of a first leave of absence
to visit Rome, where the Easter ceremonies were in full
progress. While sitting in the cars on the return journey to
Velletri, my attention was directed to a Zouave, wearing a
uniform similar to mine. He was young and handsome, and
wore a curly black moustache and goatee. Becoming in-
terested in his person, I finally summoned courage enough
to address him in French — this was the language mostly
spoken by the Zouaves. But he did not understand me.
Then I tried Italian, German and Dutch, but with equally
poor result. At last, I scraped a few English words to-
gether, and to my great satisfaction the stranger was able
to understand. Be told me he was an Irish- American, and
had crossed the Atlantic out of enthusiasm for the cause of
the Pope. He also said his name was Watson, and that he

229

was serving the Third Company of the First Battalion of
Zouaves, stationed at Veroli. He was not very talkative,
however, and soon after we parted company, he having to
get out at a station on the road. I think it must have been
two months later, in consequence of the movements of cer-
tain Garibaldian bands, that my company was transferred to
Veroli. Here I met Watson again, and we became very inti-
mate together, and shared the same room in the barracks.
However, tbe man always remained an enigma to me, and
do my best, I was unable to learn anything of his past.
After some weeks' stay at Veroli the Sixth and Third Com-
panies were detailed for duty to Coll Pardo, where a band of
brigands bad been committing depredations. Just at this
time another American, who called himself St. Mery, en-
listed in my company, and soon attracted attention by his
strange questions and the persistency with which he in-
quired wnether any of his countrymen were serving with
the Zouaves. As the First Battalion was some fouiteen hun-
dred strong, you will readily understand that it was no easy
task for him to obtain the desired information. In the
meantime, I noticed a marked change in Watson's manner.
He seemed more worried and nervous than usual, and if any-
thing, spoke less. We had not remained many days at Coll
when he asked vie whether 1 thought he could obtain leave of
absence for a few days. I referred him to our sergeant, a
Frenchman named Halgaud; but he had no authority to
grant the request, and advised Watson to go to Ver-oli and
seek permission of the Battalion commander. T/vs advice Wat-
son followed, bidding me good-bye most affectionately.
Hardly had he started on his trip, however, than a detach-
meut of fifty men, under Lieut. DeMousty, arrived and
asked for him. Then for the first time it became known
that our reserved and melancholy comrade was none other
than John 11. Surratt, one of the accomplices in the assassina-
ion of President Abraham Lincoln, of the United States of
America. St. Mery proved to have been a detective in
search of the fugitive.

230

i(> Immediately upon hearing of Watson's departure, De-
Mousty concluded that he had not gone to Veroli, but was on his
way to the frontier. The detachment therefore started in
pursuit of him, and by the merest chance in the world caught
up with him at a village near the Tuscan border. He was
seized and brought in irons to Veroli, where he was thrown
into the barracks dungeon. Now you must know that the
barracks are built on an elevation overlooking Veroli, and
that while the entry to the dungeon staircase is on the crest
of the hill, the dungeon window is almost at its base, thirty
feet below. Orders had been received from Rome to secure and
keep the prisoner at any cost, and so DeMousty detailed
twelve of us, among whom was a Maltese named Catania, a
Scotchman named McCrossen and myself — all three of us tried
friends of Surratt, to guard the dungeon and its inmate. Ten
of us were posted on the narrow staircase, and two (Can-
tania and McCrossen) were outside. Next to the dungeon
was a small compartment containing the entrance to the
barrack sewer. When night came, in accordance with an ar-
rangement made between Surratt and ourselves, the prisoner was
allowed to enter this compartment, as prisoners were in the
habit of doing. Apparently we totally forgot his presence,
but at ten minutes of two we all made a rush for the dungeon,
and, as three among us expected, Surratt had disappeared.
He had lowered himself into the sewer and had made his
way out by an opening into the neighboring rivulet. This
supposed discovery led to a furious fusillade on our part, its
object being naturally to create suspicion from us by creating
the impression that we were trying to stop the fugitive. As
soon as the Lieutenant heard of the escape he ordered the
entire party on watch under arrest, but 1 recollect clearly that
a smile of satisfaction played around his lips at the time, and
I sincerely believe he teas in secret sympathy with Surratt.

" 'The same caunot be said of the Battalion commander.
When news of the occurrence was broken to him he ex-
claimed, "Je suis ruine!" [I am ruined] and sent an entire
cavalry regiment in pursuit of Surratt; but they never got
him. He was afterwards arrested in Egypt, I think. ' "

231

But it will be seen that with all the schemes and connivances
for his escape, that he had to be returned to his own coun-
try, and when for his personal safety it could be done. All
the active conspirators and accomplices were out of the
way, either by having been hung, imprisoned or otherwise.
Martial law had given way to the civil, and the protection
that had been thrown around him by the " Militia of the
Pope," and the witnesses hung, and others which could not
be found, he therefore could not be convicted of the crime
in which he was an aider and abettor, so was released, as
God released Cain, with a mark upon him to follow him to
the grave.

Of letters of sympathy, resolutions of condolence and con-
demnation received at the office of the Secretary of State,
numbering nearly a thousand, which are to be found in the
bound volume of "Tributes of the Nations to Abraham
Lincoln,'' ordered to be printed by Congress, embracing
diplomatic correspondence, the actions of parliaments, pro-
vincial and municipal governments, the entire Masonic Fra-
ternity and other similar associations throughout the world,
and the entire foreign Protestant organizations of pastors
and laity everywhere, and all other organizations and societies,
benevolent, political, educational, scientific and otherwise, with
the exception of one only, and that of a diplomatic necessity
and form of courtesy at Rome. Not a single Roman Cath-
olic society of either cardinals, archbishops, priests, monks,
nuns or of the laity of that Church in any form or manner
of expression of any kind or character was received at the
office of the Secretary of State at Washington, or to be
found in this bound volume, which contains the "Tributes
of the Nations to Abraham Lincoln.' ' Even policy should
have dictated some expression of sorrow and regret at his
assassination and death; but Rome had no tears to shed
over the victim whom the Jesuits, the ' ' Militia of the Pope, "
"The Engineer Corps of Hell," who had slaughtered him
in the hour of his triumph of civil and religious liberty and
the maintenance of the Union.

232

In contrast to this silence of the Papal hierarchy and
laity, we present the following extracts from various Masonic
and other bodies in Italy to the memory of Abraham Lincoln:

" Brothers or America: Our soul is grieved because our
first utterance to you must consist of words of sorrow and
consolation. His martyrdom will be a baptism more power-
ful than that required by the Roman Church. It is a bap-
tism of blood — the other is of water. Brothers, your Presi-
dent was one of those wonderful men, like our Mazzini or
Garibaldi, who tower above the meanness of common hu-
manity and show how great a true man may become."
"We Italians see in the misfortunes of America repeti-
tions of our own misfortunes. Italy mingles her tears with
America."

"Americans of the Union : Despotism, priestly and po-
litical, diplomatic hypocrisy and a tradition of blood have
fettered the Italian emancipation with so many snares that
we, overwhelmed with grief and disgusted with this de-
praved Old World, turn with confiding looks to the New
one, and our souls rejoice at the grand spectacle you show
us. Oh, Americans! you who have conquered your own
independence by your virtue only in the sacredness of the
laws, constitutes only one, a free family, without kiugs or
myrmidons, without priests or deceitful idols."

" Americans of the Union: Every one in Europe does not
hold for its divinity the cotton or the sword; permit that
our crowns of laurel and of myrtle go to garnish the tomb
of Lincoln. Let our flowers be mixed with yours, our tears
with yours, and with yours our oaths; to gratify the spirit
of Lincoln for the complete destruction of slavery, we will
encourage and imitate you in the battle for the redemption
of humanity."

"And remember, also, that besides the poor blacks, there
are many political slaves not less afflicted and oppressed,
crying out for their lost liberty robbed from them by a
foreign power. They expect fraternal aid from you in
shaking off the yoke imposed upon their necks by brutal

force. Help them, and proclaim to the world that America
belongs to the Americans."

" Now Liberty in stigmatizing the cause of her enemiep,
* * and the people looking upon them cannot do otherwise
than recollect that despots have had a share in this, and
that in some courts of Europe they found protection, en-
couragement and applause, and finally, the wicked instigator
of the civil war, Jefferson Davis, obtained consolation, praises
and hopes even in the paternal benediction of the Pope."

"Accept our sympathy and friendship as brothers; for we
are hoping the day is not far distant when we will be free,
and can call you really brothers of one family — a smiling,
free and happy people."

"May the malediction of God descend upon those who
conceived and consummated the most abominable deed.
Brothers, we feel the blow that struck you. But now that
your country is free, swear upon the tomb of y®ur deliverer
to rescue your brethren from the bonds of slavery. His
memory will be the terrible leader in your battles — the com-
pact of alliance that binds you together. His love shall be
the example to guide you against those who seek to disunite
you."

" Long may America flourish! Glory to the memory of
the immortal Lincoln, whose name will be recorded in the
eternal pages of history as the greatest ever honored by
humanity."

"Hail in eternity, O spirit of Lincoln! Thou hast gone
to the embrace of Washington. Look down from the super-
nal spheres with the smile of pardon and faith in the human
beings that are contending for the triumph of the eternal
laws of moral progress. O, great spirits, welcome the greet-
ing and love of those who remain to struggle, and may your
thoughts of great things and of the constant virtue of sac-
rifice inspire us all, men and nations, to continue in the
right."

And so the heart and hand and voice of suffering Italy

were lifted up in sympathy with America in its great afflic-
10*

234

tion. Cities and towns in Italy gave the name of Lincoln
to public squares and streets, that his name and memory
might be honored among them. But the despotism and
tyranny of the Papacy crushing tha^i noble and generous
people, called for Koman Catholic volunteers even from
America, to aid in riveting their fetters more closely,
which call was responded to by native-born as well as nat-
uralized citizens who were subject to Rome; still, embracing
even John H. Surratt, the conspirator and accomplice of the
assassin Booth (whom Rome had to deliver up upon the de-
mand of America), and in spite of the efforts of the hordes
of hirelings, assassins and the despots of the earth who
were the slaves and tools of the Papal hierarchy, Italy be-
came united, redeemed and disenthralled, the temporal
power of the Pope was overthrown by the armies of free-
dom under Garibaldi, Mazzini, Cavour, Victor Emanuel and
Gavazzi, the foreign mercenaries were driven in shame and
dishonor from her no longer polluted and invaded soil.
Mexico arose in like manner and avenged her wrongs upon
the usurper and invader, and the corpse of a monarchy and
Jesuit treason was forever borne away and not allotted even
a tomb from which it might have in the future any reason-
able resurrection, to again submerge that republic in blood
by a foreign foe, and erect the bastile of tyranny again upon
the ruins of the temple of freedom.

Our own beloved land, watered with the blood and tears
of a people forced into a fratricidal war by the schemes and
plottings of superstition and slavery, directed by the Pope
at Borne and engineered by the Jesuits from the beginning
(and who are still in our midst), was destined to arise from
the crimson flood which had engulfed it, but not until
it was reddened deeper with the life-blood of its Saviour,
the "Martyr President, Abraham Lincoln," proving the
Secret Monitor of the Jesuits, when they declare "that those
who do not love them shalt fear them;" and in the declaration
made, "In whatever place of the Catholic world a Jesuit is
insulted or resisted, no matter how insignificant he may be, he
is sure to be avenged."

235

The struggle commenced by Abraham Lincoln as a lawyer
in defense of Father Chiniquy, at Urbana, Illinois, in May,
1856, against that terrible power, which combined with trea-
son, slavery and rebellion to destroy the American Union,
and in the event of its failure or success to make the South
unjustly bear the stigma of the crime, was ended in his as-
sassination at Washington on the night of the 14th of April,
1865; and in attempting to rob the tomb of his body at
Springfield, Illinois, on the night of November 6, 1876,
that it might no longer be a shrine for the pilgrims of the
world to visit who revere his memory.

For eighteen years we have devoted our time and our
means in following up this hellish plot from the beginning,
and we thus have made our statement, presented the evi-
dence and made our argument before our readers, and leave
them as a fair-minded jury to say whether or not our con-
clusions and premises are correct, and that the enemies of
the American Union, and those who conspired against the
life and liberty and the Republic, and who were the insti-
gators, aiders, abettors, accomplices and authors of the mur-
der of the "Martyr President, Abraham Lincoln, were not
the members of the "Engikeer Corps of Hell, or Rome's
Sappers and Miners," as named in the title of this book.

EDWIN A. SHERMAN, Compiler.

PART THIRD

PART THIRD.

SYLLABUS ERRORUM.

THE PAPAL SYLLABUS OF ERRORS, A. D. 1864.

[This document, though issued by the sole authority of
Pope Pius IX, Dec. 8, 1864, must be regarded now infallible
and irreformable, having been approved by the Vatican Ecu-
menical Council July 18, 1570. It is purely negative, but
indirectly it teaches and enjoins the very opposite of what it
condemns as error. We omit the Latin, and give the full
translation.]

" The Syllabus of the principal errors of our time, which are
stigmatized in the Consistorial Allocutions, Encyclicals and other
Apostolical Letters of our Most Holy Father, Pope Pius IX.

§ I. Pantheism, Naturalism and Absolute Rationalism.

1. There exists no supreme, most wise and most provi-
dent Divine Being distinct from the universe, and God is
none other than nature, and is therefore subject to change.
In effect, God is produced in man and in the world, and all
things are God, and have the very substance of God. God
is therefore one and the same thing with the word, and hence
spirit is the same thing with matter, necessity with liberty,
true with false, good with evil, justice with injustice.

2. All action of God upon man is to be denied.

3. Human reason, without any regard to God, is the sole
arbiter of truth and falsehood, of good and evil; it is its
own law to itself, and suffices by its natural forces to secure
the welfare of men and nations.

^46

[Allocution, Maxima quidem, 9th June, 1862. J

4. All the truths of religion are derived from the native
strength of human reason; whence reason is the master rule
by which man can and ought to arrive at the knowledge of
all truths of every kind.

5. Divine revelation is imperfect, and, therefore, subject
to a continual and definite progress, which corresponds with
the progress of human reason.

6. Christian faith contradicts human reason, and divine
revelation not only does not benefit but even injures the per-
fection of man.

7. The prophecies and miracles set forth and narrated in
the Sacred Scriptures are the fictions of poets; and the mys-
teries of the Christian faith are the result of philosophical
investigations. In the books of both Testaments there are
contained mythical inventions and Christ is himself a mythi-
cal fiction.

[Encyclical Letters, Qui pluribus, 9th November, 1846. Al-
locution, Maxima quidem, 9th June, 1862.]

§ II. MODEBN KATIONALISM.

8. As human reason is placed on a level with religion, so
theological matters must be treated in the same manner as
philosophical ones.

[Allocution, Singulari quddum perfusi, 9th December, 1854.]

9. All the dogmas of the Christiau religion are, without
exception, the object of scientific knowledge or philosophy;
and human reason, instructed solely by history, is able, by
its own natural strength and principles, to arrive at the true
knowledge of even the most abstruse dogmas, provided such
dogmas be proposed as subject-matter for human reason.

10. As the philosopher is one thing and philosophy is an-
other, so it is the right and the duty of the philosopher to
submit to the authority which he shall have recognized as
true; but philosophy neither can nor ought to submit to any
authority.

11. The Church not only ought never to animadvert upon

241

philosophy, bat ought to tolerate the errors of philosophy,
leaving to philosophy the care of their correction.

12. The decrees of the Apostolic See and of the Roman
congregations fetter the free progress of science.

[better, adArchiep. Prising. Tuas libenier, 21st December,
1863.]

13. The method and principles by whfch the old scholas-
tic doctors cultivated theology are no longer suitable to the
demands of the age and progress of science.

[Letter, ad Archiep. Frising, Tuas libenter, 21st December,
1863.]

14. Philosophy must be treated of without any account
being taken of supernatural revelation.

[Epist., ad Achiep. Frising. Tuas libenter, 21st December,
1863.]

[N. B. — To the rationalistic system belong in great part
the errors of Anthony Gtinther, condemned in the letter to
the Cardinal Archbishop of Cologne, Eximam tuam, June
15, 1857, and in that to the Bishop of Breslau. Dolore hand
mediocri, April 30, I860.]

$ III. Indiffrentism, Latittjdinaeianism.

15. Every man is free to embrace and profess the religion
he shall believe true, guided by the light of reason.

[Apostolic Letter, Multiplices inter, 10th June, 1851. Allo-
cution, Maxima quidem, 9th June, 1862.]

16. Men may in any religion find the way of eternal sal-
vation and obtain eternal salvation.

[Encyclical Letters, Qui pluribus, 9th November, 1846. Al-
locution, Ubi primum, 17th December, 1845. Encyclical
Letters, Singulari quidem, 17th March, 1856.]

17. We may entertain a well-founded hope for the eternal
salvation of all those who. are in no manner in the true
Church of Christ.

[Allocution, Singulari quddum, 9th December, 1854. En-
cyclical Letters, Quanto conficiamur, 17th August, 1863.]

18. Protestantism is nothing more than another form of

242

the same true Christian religion, in which it is possible to be
equally pleasing to God as in the Catholic Church.

[Encyclical Letters, Noscitis et Nobiscum, 8th December,
1849.]

§ IV. Socialism, Communism, Secret Societies, Bibli-
cal Societies, Clerico-Liberal Societies.

Pests of this description are frequently rebuked in the
severest terms in the Encyc, Qui pluribus, Nov., 1846; Alloc,
Quibus quantisque, April 20, 1840; Encyc, Noscitis et Nobiscum,
Dec 8, 18i9; Alloc, Singulari quddum, Dec 9, 1854; Encyc.
Quanta conficiamur nicer ore, Aug. 10, 1863.

§ V. Errors concerning the Church and her rights.

19. The Church is not a true and perfect and entirely
free society, nor does she enjoy peculiar and perpetual
rights conferred upon her by her Divine Founder, but it
appertains to the civil power to define what are the rights
and limits with which the Church may exercise authority.

[Allocution, Singulari quddum, 9th December, 1854. Allo-
cution, Gravibusque, 17th December, 1880. Allocution, Max-
ima quidem, 9te June, 1862.]

20. The ecclesiastical power must not exercise its au-
thority without the permission and assent of the civil gov-
ernment.

[Allocution, Meminit unusquisque, 30th September, 1861.]

21. The Church has not the power of denning dogmat-
ically that the religion of the Catholic Church is the only
true religion.

[Apostolic Letter, Multiplices biter, 10th June, 1851 ]

22. The obligation which binds Catholic teachers and au-
thors apply only to those things which are proposed for uni-
versal belief as dogmas of the faith by the infallible judg-
ment of the Church.

[Letter, ad Archiep. Frising. Tuas libenter, 21st December,
1863.]

23. The Roman Pontiffs and Ecumenical Councils have

243

exceeded the limits of their power, have usurped the rights
of princes, and have even committed errors in defining mat-
ters of faith and morals.

[Apostolic Letter, Multiplices inter, 10th June, 1851.]

24. The Church has not the power of availing herself of
force, or any direct or indirect temporal power.

25. In addition to the authority inherent in the Episco-
pate, a further and temporal power is granted to it by the
civil authority, either expressly or tacitly, which power is on
that account also revocable by the civil authority whenever
it pleases.

[Apostolic Letter, ad apostolicce, 29th June, 1851.]

26. The Church has not the innate and legitimate right
of acquisition and possession.

[Allocution, Nunquam fore, 15th December, 1856. En-
cyclical Letters, Incredibili, 18th September, 1863.]

27. The ministers of the Church and the Roman Pontiff
ought to be absolutely excluded from all charge and domin-
ion over temporal affairs.

[Allocution, Maxima quidem, 9th June, 1862.]

28. Bishops have not the right of promulgating even their
apostolical letters without the permission of the govern-
ment.

29. Dispensations granted by the Roman Pontiff must be
considered null, unless they have been asked for by the civil
government.

[Allocution, Nunquam fore, 15th December, 1856. J

30. The immunity of the Church and of ecclesiastical
persons derives its origin from civil law.

[Apostolic Letter, Multiplices inter, 10th June, 1851.]

31. Ecclesiastical courts for temporal causes of the clergy,
whether civil or criminal, ought by all means to be abolished,
either without the concurrence and against the protest of the
Holy See.

[Allocution, Ascerbissimum, 27th September, 1862. Allocu-
tion, Nunquam fore, 15th December, 1856.]

32. The personal immunity exonerating the clergy from

>2U

military service may be abolished, without violation either
of natural right or of equity. Its abolition is called for by
civil progress, especially in a community constituted upon
principles of civil government.

[Letter to the Archbishop of Montreal, Slngularis nobisque,
29th September, 1864. J

33. It does not appertain exclusively to ecclesiastical
jurisdiction by any right, proper and inherent, to direct the
teaching of theological subjects.

[Letter, ad Archiep. Prising. Tuas libenter, 21st December,
1863.]

34. The teaching of those who compose the Sovereign
Pontiff to a free sovereign acting in the universal Church,
is a doctrine which prevailed in the Middle Ages.

35. There would be no obstacle to the sentence of a Gen-
eral Council, or the act of all the universal peoples, trans-
ferring the Pontifical sovereignty from the Bishop nnd City
of Rome to some other bishopric and some other city.

36. The definition of a National Council does not admit
of any subsequent discussion, and the civil power can re-
gard as settled an affair decided by such National Couucil.

[Apostolic Letter, ad apostolicce, 22d August, 1851. J

37. National Churches can be established, after being
withdrawn and plainly separated from the authority of the
Roman Pontiff.

[Allocution, Multis gravibusque, 17th December, 1861.]

38. Roman Pontiffs have, by their too arbitrary conduct,
contributed to the division of the Church into Eastern and
Western.

[Apostolic Letter, ad apostolicce, 12d August, 1851.]

$ VI. Errors about civil society, considered both in

ITSELF AND IN ITS RELATION TO THE CHURCH.

39. The commonwealth is the origin and source of all
rights, and possess rights which are not circumscribed by
any limits.

[Allocution, Maxima quidem, 9th June, 1862.]

245

40. The teaching of the Catholic Church is opposed to
the well-being and interests of society.

[Encyclical Letters, Qui pluribus, 9th November, 1846.
Allocution, Quibus quaniisque, 20th April, 1849.]

41. The civil power, even when exercised by an unbeliev-
ing sovereign, possess an indirect and negative power over
religious affairs. It therefore possesses not only the right
called that of exequatori, but that of the (so-called) appelatis
ab abusu.

42. In the case of conflicting laws between the two pow-
ers, the civil law ought to prevail.

[Apostolic Letter, ad apostolical, 22d August, 1851.]

43. The civil power has a right to break, and to declare
and render null, the conventions (commonly called Con-
cordats), concluded with the Apostolic See, relative to the
use of rights appertaining to the ecclesiastical immunity,
without the consent of the Holy See, and even contrary to
its protest.

[Allocution, In Consistoriali, 1st November, 1850. Allocu-
tion, Multis gravibusque, 17th December, I860.]

44. The civil authority may interfere in matters relating
to religion, morality and spiritual government. Hence it
has control over the instructions for the guidance of con"
sciences issued, conformably with their mission by the pas-
tors of the Church. Further, it possesses power to decree
in the matter of administering the divine sacraments, as to
the dispositions necessary for their reception.

[Allocution, In Consistoriali, 1st November, 1850. Allocu-
tion, Maxima quidem, 9th June, 1862 ]

45. The entire direction of public schools in which the
youth of Christian States are educated, except (to a certain
extent) in the case of episcopal seminaries, may and must
appertain to the civil power, and belong to it, so far that no
other authority whatsoever shall be recognized as having
any right to interfere in the discipline of the schools, the
arrangement of the studies, the taking of degrees, or the
ohoice and approval of the teachers.

246

[Allocution, In Consistoriali, 1st November, 1850. Allocu-
tion, Quibus luctnosissimis, 5th September, 1851.]

46. Much more even in clerical seminaries, the method of
study to be adopted is subject to the civil authority.

[Allocution, Nunquam fore, 15th December, 1856.]

47. The best theory of civil society requires that popular
schools open to the children of all classes, and generally all
public iustitutes intended for instruction in letters and phi-
losophy and for conducting the education of the young,
should be freed from all ecclesiastical authority, government
and interference, and should be fully subject to the civil and
political power, in conformity with the will of rulers and the
prevalent opinion of the age.

48. This system of instructing youth, which consists in
separating it from the Catholic faith and from the power of
the Church, and in teaching exclusively, or at least pri-
marily, the knowledge of natural things and the earthly
ends of social life alone, may be approved by Catholics.

[Letter to the Archbishop of Fribourg, Quam non sine, 14th
July, 1854.]

49. The civil power has the right to prevent ministers of
religion and the faithful from communicating freely and mu-
tually with each other and with the Roman Pontiff.

[Allocution, Maxima quidem, 9th June, 1862.]

50. The secular authority possesses, as inherent in itself,
the right of presenting bishops, and may require of them
that they take possession of their dioceses before having re-
ceived canonical institution and the apostolic letters from
the Holy See.

[Allocution, Nunquam fore, 15th December, 1856.]

51. And, further, the secular government has the right of
deposing bishops from their pastoral functions, and it is not
bound to obey the Roman Pontiff in those things which re-
late to episcopal sees and the institution of bishops.

[Apostolic Letter, Multiplicis inter, 10th June, 1851. Allo-
cution, Acerbissimum, 27th September, 1852.]

52. The government has of itself the right to alter the

247

age prescribed by the Chorch for the religious profession,
both of men and women; and it may enjoin upon all relig-
ious establishments to admit no person to take solemn vows
without its permission,
[Allocution, Nunquam fore, 15th December, 1856.]

53. The laws for the protection of religious establish-
ments, and securing their rights and duties, ought to be
abolished; nay, more, the civil government may lend its as-
sistance to all who desire to quit the religious life they have
undertaken and break their vows. The government may
also suppress religious orders, collegiate churches and sim-
ple benefices, even those belonging to private patronage, and
submit their goods and revenues to the administration and
disposal of the civil power.

[Allocution, Acerbissimum, 27th September, 1852. Allocu-
tion, Probe meminerHis, 22d July, 1855.]

54. Kings and princes are only exempt from the jurisdic-
tion of the Church, but are superior to the Church in liti-
gated questions of jurisdiction.

[Apostolic Letter, Multiplices inter, 10th June, 1851.]

55. The Church ought to be separate from the State, and
the State from the Church.

[Allocution, Acerbissimum, 27th September, 1852.]

$ VII. Errors concerning natural and Christian ethics.

56. Moral laws do not stand in need of the divine sanc-
tion, and there is no necessity that human laws should be
conformable to the law of nature and receive their sanction
from God.

57. Knowledge of philosophical things and morals, and
also civil laws, may and must depart from divine and ecclesi-
astical authority.

58. No other forces are to be recognized than those which
reside in matter; and all moral teaching and moral excellence
ought to be made to consist in the accumulation and increase
of riches by every possible means and in the enjoyment of
pleasure.

248

59. Eight consists in the material faot, and all human
duties are but vain words, and all human acts have the force
of right.

60. Authority is nothing else but the result of numerical
superiority and material force.

[Allocution, Maxima quidem, 9th June, 1862.]

61. An unjust act, being successful, inflicts no injury upon
the sanctity of right.

[Allocution, Jumdudum cernimus, 18th March, 1861.]

62. The principle of non intervention, as it is called, ought
to be proclaimed and adhered to.

[Allocution, Novos et ante, 28th September, I860.]

63. It is allowable to refuse obedience to legitimate
princes; nay, more, to rise in insurrection against them.

[Encyclical Letters, Qui pluribus, 9th November, 1846. Al-
locution, Quisque vestrum, 4th October, 1847. Encylical Let-
ters, Nosci Us et Nobiscum, 8th December, 1849. Apostolio
Letter, Cum Catholica, 26th March, I860.]

64. The violation of a solemn oath, even every wicked
and flagitious action is repugnant to the eternal law, is not
only not blamable, but quite lawful, and worthy of the high-
est praise, when done for the love of country.

[Allocution, Quibas quantisque, 20th April, 1848.]

§ VIII. The Ebroks concerning Mabkiage.

65. It cannot be by any means tolerated that Christ has
raised marriage to the dignity of a sacrament.

^6. The sacrament of marriage is ouly an adjunct of the
contract, and separable from it, and the sacrament itself
consists in the nuptial benediction alone.

67. By the law of nature the marriage tie is not indissolu-
ble, and in many cases divorce, properly so-called, maj be
pronounced by the civil authority.

[Apostolical Letter, ad apostolical, '22d August, 1851. Allo-
cution, Acerb ssiivum, 27th September, 1852.]

68. The Church has not the power of laying down what
are diriment impediments to marriage. The civil authority

249

does possess such a power, and can do away with existing
impediments to marriage.
[Apostolical Letter, Multiplies inter, 10th June, 1851.]

69. The Church only commenced in later ages to bring
in diriment impediments, and then availing herself of a right
not her own, but borrowed from the civil power.

70. The canons of the Council of Trent which pronounce
censure of anathema against those who deny to the Church
the right of laying down what are diriment impediments,
either are not dogmatic, or must be understood as referring
to such borrowed power.

71. The form of solemnizing marriage prescribed by the
said Council, under penalty of nullity, does not bind in
cases where the civil law has appointed another form, and
where it decrees that this new form shall effectuate a valid
marriage,

72. Boniface VIII is the first who declared that the vow
of chastity pronounced at ordination annuls nuptials.

73. The merely civil contract may, among Christians,
constitute a true marriage; and it is false, either that the
marriage contract between Christians is always a sacrament,
or that the contract is null if the sacrament be excluded.

74. Matrimonial causes and espousals belong by their very
nature to civil jurisdiction.

[Apostolic Letter, ad apostolicce, 26th August, 1851. Letter
to the King of Sardinia, 9th September, 1852. Allocution,
Acerbissimum, 27th September, 1852. Allocution, Multis
gravibusque, 17th December, I860.]

N. B. — Two other errors may tend in this direction — those
upon the abolition of the celibacy of priest?, and the prefer-
ence due to the state of matrimony over that of virginity.
These have proscribed : the first, in the Encyclical Qui pluri-
bus, November 9, 1816; the second, in the Apostolical Letter,
Multiplicis inter, June 10, 1851.

$ IX. Errors regabdingthe Civil Power op the Sov-
ereign Pontiff.

75. The children of the Christian and Catholic Church

250

are not agreed upon the compatibility of the temporal with
the spiritual power.

[Apostolic Letter, ad apostolicce, 22d August, 1851.]

76. The abolition of the temporal power, of which1; he
Apostolic See is possessed, would contribute in the greatest
degree to the liberty and prosperity of the Church.

[Allocution, Quibus quantisque, 20th April, 1849 ]
N. B — Besides these errors, explicitly noted, many others
are impliedly rebuked by the proposed and asserted doc-
trine which all Catholics are bound most firmly to hold,
touching the temporal sovereignty of the Roman Pontiff.
These doctrines are clearly stated in the Allocutions, Quibus
qumiisque, 20th April, 1849, and Si semper antea, 20th May,
1850, Apostolical Letter Quam Catholica Ecclesia 26th March,
1860; Allocutions, Novos, 28th September, 1860; Jumdudum,
18th March, 1861; and Maxima quidvm, 9th June, 1862.]

§ X. Errors having reference to Modern Liberalism.

77. In the present day it is no longer expedient that the
Catholic religion shall be held as the only religion of the
State, to the exclusion of all other modes of worship.

[Allocution, Nemo veslrum, 26th July, 1855.]

78. Whence it has been wisely provided by law, in some
countries called Catholic, that persons coming to reside
therein shall enjoy the public exercise of their own worship.

[Allocution, Acerbissimum, 27th September 1852. J

79. Moreover, it is false that the civil liberty of every
mode of worship, and the full power given to all of overtly
and publicly manifesting their opinions and ideas, of all
kinds whatsoever, conduce more easily to corrupt the morals
and minds of the people and to the propagation of the pest
of indifferentism.

[Allocution, Nunquam fore, 15th December, 1856.]

80. The Roman Pontiff can and ought to reconcile him-
self to, agree with progress, liberalism and civilization as
lately introduced.

[Allocution, Jumdudum cernimus, 18th March, 1861.]

251

EXTRACT FROM THE FINAL DOGMATIC DECREE OF THE VATICAN
ECUMENICAL COUNCIL OF THE INFALLIBILITY OF THE POPE.

" Knowing most fully that this See of Holy Peter remains
ever free from all blemish of error, * * * * that the
occasion of schism being removed, * * the Sacred Coun-
cil approving, we teach and define that it is a dogma divinely
revealed; that the Roman Pontiff, when he speaks ex cathe-
dra, that is, wnen in discharge of the office of pastor and
doctor of all Christians, by virtue of his supreme Apostolic
authority, he defines a doctrine regarding faith or morals to
be held by the uuiversal Church, by the Divine assistance
promised to him in blessed Peter, is possessed of that in-
fallibility with which the Divine Redeemer willed that his
Church should be endowed for defining doctrine regarding
faith or morals; and that therefore such definitions of the
Roman Pontiff are irreformable of themselves, and not from
the consent of the Church. But if any one — which may
God avert — presume to contradict this one definition; let him
be anathema.

"Given at Rome, in public session solemnly held in the
Vatican Basilica, in the year of our Lord one thousand eight
hundred and seventy, on the eighteenth of July, in the twenty-
fifth year of our Pontificate."

THE BULL OF POPE SEXTUS V AGAINST QUEEN ELIZABETH.

" We, Sixtus the Fifth, the universal Shepherd of the
flock of Christ, the Supreme Chief, to whom the govern-
ment of the whole world appertains, considering that the
people of England and Ireland, after having been so long
celebrated for their virtues, their religion and their submis-
sion to our See, have become putrid members, infected, and
capable of corrupting the whole Christian body, and that on
account of their subjection to the impious, tyrannical gov-

252

ernment of Elizabeth, the bastard queen, and by the influence
of her adherents, who equal her in wickdeness, and who
refuse, like her, to recognize the authority of the Roman
Church; regarding that Henry the Eighth, formerly, for
motives of debauchery, commenced all these disorders by
revolting against the submission which he owed to the
Pope, the sole and true sovereign of England', considering
that the usurper Elizabeth has followed the path of this
infamous king, we declare that there exists but one mode
of remedying these evils, of restoring peace, tranquility and
union to Christendom, of re-establishing religion, and of
leading back the people to obedience to us, which is, to de-
pose from the throne that execrable Elizabeth, who falsely
arrogates to herself the title of Queen of the British Isles.
Being then inspired by the Holy Spirit for the general good
of the Church, we renew by virtue of our apostolic power,
the sentence pronounced by our predecessors, Pius the Fifth
and Gregory the Thirteenth, against this modern Jezebel; we
proclaim her deprived of royal authority, of the rights,
titles or pretentions to which she may claim over the king-
doms of Ireland and England, amrniing that she possesses
them unlawfully and by usurpation. We relieve all her sub-
jects from the oaths that they have taken to her, and we
prohibit them from rendering any kind of service to this
execrabl0, woman. It is our will that she be driven from door
to door like one possessed of a devil, and that all human aid
should be refused her; we declare moreover that foreigners or
Englishmen are permitted as a meritorious work TO SEIZE
THE PERSON OF ELIZABETH AND SURRENDER
HER, LIVING OR DEAD, TO THE TRIBUNALS or the
Inquisition. We premise to those WHO SHALL ACCOM-
PLISH THIS GLORIOUS MISSION, infinite recompenses,
not only in the life eternal but in this world! Finally, we grant
plenary indulgences to the faithful, who shall willingly unite
with the Catholic army, which is going to combat the im-
pious Elizabeth, under the orders of our dear son, Philip
the Second, to whom we give the British Isles in full sov-

25S

ereignty, as a recompense for the zeal he has always shown
for our See, and for the particular affection he has shown
for the Catholics of the low countries."

This terrible bull was published in the ecclesiastical States,
with tolling of bells and by the light of candles. At Madrid
they dressed the chapel of the Palace of the Escurial in
black, and Philip dressed in black, and followed by all the
grandees of his court, caused the anathema pronounced
against the Queen of England to be read by the Nuncio.

Fortunately for England and the Protestant world, the
fleet of the Invincible Armada was almost destroyed by a
frightful tempest which assailed it at the mouth of the"
Thames. The vessels whifh escaped the violence of the
sea were routed by Francis Drake, the Vice-Admiral of Eng-
land, and obliged to return in disgrace to Spain.

THE ROMAN CATHOLIC BISHOP'S OATH.

"I, N., elect of the Church of N., from henceforward will
be faithful and obedient to St. Peter the Apostle, and to the
Holy Roman Church, and to our lord, the Lord N,, Pope
N., and to his successors canonically coming in. I will
neither advise, consent, or do anything that may lose life
or member, or that their persons may be seized or hands
anywise laid upon them, or any injuries offered to them un-
der any pretence whatsoever. The counsel which they shall
intrust me withal, by themselves, their messages or letters,
I will not knowingly reveal to any to their prejudice. I will
help them to defend and keep the Roinan Papacy and the
royalties of St. Peter, saving my order against all men.
The legate of the Apostolic See, going and coming, I will
honorably treat and help in his necessities. The rights,
honors, privileges and authority of the Holy Roman Church,
of our lord, the Pope, and his foresaid successors, I will
endeavor to preserve, defend, increase and advance. I will

254

not be in any council, action or treaty in which shall be
plotted against our said lord and the said Roman Church
anything to the hurt or prejudice of their persons, right,
honor, State or power; and, if I shall know any such thing
to be treated or agitated by any whatsoever, I will hinder it
to my power, and as soon as I can, will signify it to our
said lord, or to some other, by whom it may come to his
knowledge. The rules of the Holy Fathers, the apostolic
decrees, ordinances or disposals, reservations, provisions and
mandates, I will observe with all my might and cause to
be observed by others. Heretics, schismatics and rebels to our
said lord or his foresaid successors, I will to my utmost
power PERSECUTE AND WAGE WAR WITH. I will
come to a council when I am called, unless I be hindered
by a canonical impediment. I will by myself, in person,
visit the threshold of the apostles every three years, and
give an account to our lord and his foresaid successors of
all my pastoral office, and of all things anywise belonging
to the state of my Church, to the discipline of my clergy
and people, and lastly to the salvation of souls committed to
my trust, and will in like manner humbly receive and dili-
gently execute the apostolic commands. And, if I be de-
tained by a lawful impediment, I will perform all the things
aforesaid by a certain messenger hereto specially empowered,
a member of my chapter, or some other in ecclesiastical
dignity or else having a parsonage; or in default of these by
a priest of the diocese; or in default of one of the clergy
(of the diocese), by some other secular or regular priest of
approved integrity and religion, fully instiucted in all things
above mentioned. And such impediment I will make out
by lawful proofs to be transmitted by the foresaid mes-
senger to the cardinal proponement of the Holy Roman
Church in the congregation of the Sacred Council. The
possessions belonging to my table I will neither sell, nor
give away, nor mortgage, nor grant anew in fee, nor any-
wise alienate — no, not even with the consent of the chapter
of my Church — without consulting the Roman Pontiff. And,

255

if I shall make any alienation, J will thereby incur the penalties
contained in a certain Constitution put forth about this mat-
ter. So help me, God, and those Holy Gospels of God."

EXTRACT FROM THE ROMAN CATHOLIC PRIEST 8 OATH.
(See " Profession of Faith.")

"I acknowledge the Holy Catholic Apostolic Roman
Church to be the Mother and Mistress of all Churches: and
1 promise true obedience to the Bishop of Borne, the successor
of St. Peter, Prince of the Apostles, and Vicar of Jesns
Christ on earth. I also undoubtedly receive and profess all
other things delivered, defined and declared by the Sacred
Canons and General Councils, and particularly by the Holy
Council of Trent; and I also condemn, reject and anathematize
all things contrary thereto, and all heresies whatsoever con-
demned, rejected and anathematized by the Church.

11 This true Catholic faith, without which none can be saved,
and which I now freely profess and truly hold, 1 promise,
vow and swear most constantly to hold, and to profess the
same, whole and entire, with God's assistance to the end of
my life; and to take care to the best of my power that it
shall be held, taught, and preached ly those over whom I
shall have authority, or with the care of whom I shall be
charged, by virtue of my office. Amen.

THE RIBAND CONSPIRACY IN IRELAND, OR THE
SO-CALLED -LAND LEAGUE MOVEMENT.

The Dublin Evening Mail gives the following picture of the
state of Ireland, on account of this secret conspiracy against
the Government of Great Brtiain and Protestants in general :

" A Riband Lodge is an affiliated branch of the Land
League, which has for its object the two-fold purpose of ex-

256

tirpating heresy and regulating the occupation and possession
of land. Each separate Lodge is composed of forty mem-
bers; It has a Master, Secretary and thirty-four members.
These are admitted with a solemn oath to yield unlimited
obedience to the authorities of the institution, and to main-
tain the utmost secresy. They swear to wade knee-deep in
Protestant blood, and spare none of the heretic race from
cradle to crutch, and that they will not serve the Queen un-
less compelled, and that, when the day comes, to fight, and
that neither the groans of men nor the moans of women
shall daunt him, etc.

" The members are known to each other by secret signs
and passwords, changed every three months by a central
authority unknown even to conspirators themselves. They
meet by conceit at fires and on market days at some public
house known to be friendly, and drop in one by one till
the room is full, and then proceed to business. They avoid
night meetings as much as possible, lest they attract atten-
tion; and when they do meet at night, it is generally at
dances got up for the purpose, when the junior members
are dressed in women's clothes; all that appears to the ob-
server is rustic hilarity and merriment, but the work of death
is going on within.

" When an offence is committed against the barbarous code
of laws this society has established, either by an agent eject-
ing non-paying tenants from land for which they are un-
willing or unable to pay any rent, or by a farmer in becom-
ing tenant for such ejected land, or by a landlord preferring
a Protestant to a Roman Catholic tenant, or by information
given for the purpose of bringing to justice members of the
association, then, on the next meeting, of the Lodge, a com-
plaint is brought forward against the offending individual;
a jury is forthwith empanneled and sworn, consisting gen-
erally of seven members; the Master of the Lodge acts as
Judge; the complaint is sworn to and examined by counsel;
members volunteer evidence on one side or the other, and
the Judge charges the jury, the verdict is brought in by the

257

majority, and the sentence of death pronounced in hideous
mockery of justice by the presiding conspirator. The ap-
pointment of the executioner next follows. Lots are drawn,
and they on whom the fatal billet falls must, on the pain of
death, carry out the merciless sentence. Frequently, how-
ever, the trial and sentences are reported to a distant Lodge,
which furnishes the executioners, on the understanding of
the services being returned in kind when demanded. There
is no hurry about the matter — all is conducted in the most
sedate and business-like manner. The victim is watched,
his habits examined and reported; accurate information of
all his movements obtained; a time is fixed for his execu-
tion. If unfavorable, it is deferred with perfect coolness;
if favorable, he is executed without remorse and without
mercy."

A POPISH BULL OR CURSE.

PRONOUNCED ON KEV. WM. HOGAN, FORMERLY A PAPAL PRIEST

IN PHILADELPHIA.

"By the authority of God Almighty, the Father, Son and
Holy Ghost, and the undented Virgin Mary, Mother and
Patroness of our Saviour, and of all Celestial Virtues, An-
gels, Archangels, Thrones, Dominions, Powers, Cherubim
and Seraphim, and of all the Holy Patriarchs, Prophets,
and of all the Apostles and Evangelists, of the Holy Inno-
cents, who in the sight of the Holy Lamb are found worthy
to Bing the new song of the Holy Martyrs and Holy Con-
fessors, and of all the Holy Virgins, and of all Saints, to-
gether with the Holy Elect of God — may he, William Hogan,
be damned. We excommunicate and anathematize him from
the threshold of the Holy Church of God Almighty. We
sequester him, that he may be tormented, disposed and be
delivered over with Dathan and Abiram, and with those who
say unto the Lord, '■ Depart from us, we desire none of thy

ways.' As a fire quenched with water, so let the light of
11*

258

him be put out for evermore, unless it shall repent him and
make satisfaction. Amen.

"May the Father, who creates man, curse him! May the
Son, who suffered for us, curse him! May the Holy Ghost,
who is poured out in baptism, curse him! May the Holy
Cross, which Christ for our salvation, triumphing over his
enemies, ascended, curse him!

"May the Holy Mary, ever Virgin and Mother of God,
curse him! May St. Michael, the advocate of the Holy
Souls, curse him! May all the Angels, Principalities and
Powers, and all Heavenly Armies, curse him! May the glori-
ous band of the Patriarchs and Prophets, curse him !

"May St. John the Precurser, and St. John the Baptist,
and St. Peter and St. Paul and St. Andrew, and all other of
Christ's Apostles together, curse him ! And may the rest of
the Disciples and Evangelists, who by their preaching con-
verted the universe, and the holy and wonderful company
of Martyrs and Confessors, who by their works are found
pleasing to God Almighty; may the Holy Choir of the Holy
Virgins, who for the honor of Christ have despised the
things of the world, damn him ! May all Saints, from the
beginning of the world to everlasting ages, who are found
to be beloved of God, damn him !

"May he be damned wherever he be, whether in the
house or in the alley, in the world or in the water, or in the
Church! May he be cursed in living and dying!

" May he be cursed in eating, in being hungry, in being
thirsty, in fasting and sleeping, in slumbering and in sitting,
in living, in working, in resting and * * * * *■ an(j jn
blood-letting!

"May he be cursed in all the faculties of his body!

" May he be cursed inwardly and outwardly! May he be
cursed in his hair! Cursed be he in his brains and his
vertex; in his temples, in his eyebrows, in his cheeks, in
his jawbones, in his nostrils, in his teeth and grinders, in
his lips, in his shoulders, in his arms, in his fiugers!

"May he be damned in his mouth, in his breast, in his
heart and purtenances, down to the very stomach !

259

* # *
>

" May he be cursed in his ***** an(j his
in his thighs, in his ****** * au(j h{s * *
and in his knees, his legs and his feet and toe-nails!

■' May he be cursed in all his joints and articulation of the
members, from the crown of his head to the soles of his feet
may there be no soundness!

"May the Son of the Living God, with all the glory of
His Majesty, curse him! And may Heaven, with all the
powers that move therein, rise up against him, and curse
and damn him, unless he repent and make satisfaction!
Amen! So be it, be it ro. Amen!"

EXTRACTS FROM BISHOP DUPANLOUP'S BOOK
AGAINST FREEMASONRY.

Bishop Dupanloup of Orleans, France, was deputed by
Pope Pius IX, in 187-, to prepare a work against Freema-
sonry, and to echo the anathemas and thunders of the Vati-
can against this noble Order:

"I have often been asked the following questions on the
subject of Freemasonry:

" ' Is it an institution hostile to religion?'

'"May a Christian become a Freemason?'

" ' Can one be at the same time a Freemason and a Chris-
tian?"*

Some years ago Mgr. de Ketteler, Bishop of Mayence, one
of the most learned bishops and large-minded men in Ger-
many, was also obliged to give his attention to this subject,
and he has published a pamphlet with this title, "Can a
Catholic become a Freemason?"

His answer was the same as mine, and after a careful study
of the question, I must reply as he does: " No! a Catholic,
a Christian, cannot be a Freemason."

Why? Because Freemasonry is the enemy of Christianity,
and in the depth of its heart an irreconcilable enemy. I will

260

go still further, and ask, " Can a serious-minded man, a man
of sound, common sense, become a Freemason?" And I
must answer equally clearly, "No! Because Freemasonry,
in its true spirit, in its very essence and in its last acts is
the declared enemy of Christianity, and by its fundamental
principles an irreconcilable enemy."

" Was it not with a deeply-seated, hostile intention that,
in 1869, at Brussels, Naples and Paris, those new Councils
(in Masonic language, Conventions), were convened in the
face of the (Ecumenical Council? And quite lately, has not
a similar Convention tried to meet in Rome itself? We may
remember that this Paris Convention was announced by a
circular of the Grand Master of the Order as follows :

"The undersigned, considering that, under present cir-
cumstances, in the face of the (Ecumenical Council, which is
about to open, it is important that Freemasonry should sol-
emnly affirm its great principles/' * * * etc.

I only wish to make one remark upon this circular. It is
upon the motive of this projected Convention. It is to
elaborate and vote a solemn manifesto — for what purpose?
To affirm certain principles which it was important to lay
down in face of the (Ecumenical Council. Would it be pos-
sible to declare in a more explicit manner the flagrant an-
tagonism between Freemasonry and the Catholic Church?
And if it were possible to have any doubt left on the sub-
ject, would it not be enough to remove it, to remember a
letter published at that time by M. Michelet, and in which
the " manifestation " which it was incumbent on the Free-
masons to make, "in face of the (Ecumenical Council,"
WOUld be "THE TEUE Coctncil which would judge the

FALSE ONE ?"

Freemasonry is, then, a serious war declared against all
religion. But the odious object of the Freemasons appears
specially in the zeal they show in preaching morality without
God, and, in consequence, in separating the instruction of
youth from all religious belief.

" Christianity " (Catholicism), it is said incessantly in the

261

Lodges, "is a lying, bastard religion, repudiated by common
sense, brutalizing, and which must be annihilated. It is a heap
of fables, a xoorm-eaten fabric. Catholicism is a used-up
formula, repudiated by every sensible man. It is not the
lying religion of the false priests of a Christ which will guide
our steps." Thus spoke, at the installation of the Lodge of
".Hope," the great orator of the Lodge, the Brother La-
combie. According to this orator, the ministers of the Gos-
pel (priests) are a party "which has undertaken to encliain all
progress, stifle all light and destroy all liberty, in order to reign
quietly over a brutalized population of ignorant slaves."

Further on he continues: " To-day, that the light is be-
ginning to shine through the clouds, we must have the cour-
age to make short work of all this rubbish of fables, even
should the torch of reason reduce to cinders all that still re-
mains standing of these vestiges of ignorance and superstition."

This is the way Freemasonry speaks; this is what it calls
"not troubling its head about Christianity." What in fact
is the principle — free-thinking. " Free-thinking is the fund-
amental PKINCIPLE. Not RESTRAINED, but COMPLETE and

universal liberty. A liberty which shall be absolute, with-
out limit, in its fullest extent. Absolute liberty of conscience
is the only basis of Freemasonry. Freemasonry is, in fact,
above all dogmas. It is above all religions. Liberty of
conscience is superior to all forms of religious belief.
And this unlimited, complete and universal liberty is a
eight. Thus liberty, right not in regard to the civil law,
but to the interior conscience — liberty, the absolute, univer-
sal right to believe what one wills, as he wills, or not to
believe anything at all. This right, which is proclaimed to
be anterior and superior to all religious convictions or forms
of belief — this is the fundamental principle and the sole basis
of Freemasonry. The Masonic principal is, therefore, ex-
clusive of Christianity, and hence a Christian cannot be a
Freemason."

"But besides, has not Garibaldi, the accomplice, and
perhaps the agent at this moment in Rome, of the great

262

persecutor of the Church in Germany — has not Garibaldi
been Grand Master of the Italian Freemasons? And when
the great conspirator, Joseph Mazzini, died, what happened?
All the Italian Lodges went into mourning; many of them
sent deputations to his funeral, and the Grand Orient of
Italy invited all Freemasons, of whatever nationality, who
found themselves at that moment in the valley of the Tiber,
to assemble themselves in the Piazza del Popolo. At the
hour appointed a host of brothers surrounded the Masonic
banner, which for the first time had been displayed in Rome,
and followed it to the capitol, bearing the bust of Mazzini."

Can we wonder, after all this, that popes and bishops
should have condemned Freemasonry? And is it not a great
duty that they have thus fulfilled, and a great service ren-
dered to humanity? For the two centuries during which
Freemasonry has been, I will not say founded, but devel-
oped in Europe, the Popes have never ceased their anxious
watch over its movements; and in the eighteenth century
two Sovereign Pontiffs, Clement XII and the learned Ben-
edict XIV, and, lastly, Pius IX, pronounced against this asso-
ciation the most explicit and the most solemn condemnations.

Let it suffice to quote here some passages of the celebrated
Bull Quo graviore of Leo XII, and a recent allocution of
Pius IX.

The Pope Leo XII, in this Bull, first calls to mird the
condemnations pronounced against Freemasonry since the
reign of Clement XII, declares this institution to be the
open enemy of the Catholic Church, and finally recalls the
Bull of Pius VII, his immediate predecessor; then he him-
self renews all these condemnations:

"Beware of the seductive and flattering speeches which
are employed to induce you to enter into these societies.
Be convinced that no one can enter them without being
guilty of grave sin."

Further on, in accents of the warmest charity, he conjures
those who have allowed themselves to be seduced to give up
the Lodges as soon as possible and forbids, under pain of all

263

the penalties pronounced by his predecessors [including con-
fiscation of property and death], any Catholic to be received
into the Society of Freemasons.

Lastly, Pius IX, recalling in his allocution of the 25th Sep-
tember, 1865, the warnings given to Freemasonry by his
predecessors, he continues thus:

"Unfortunately, these warnings have not had the hoped for
result; and we look upon it, therefore, as a duty to condemn
this Society anew. We condemn this Masonic Society, and
all other societies of the same nature, and which, though
differing in form, tend to the same object, under the same
pains and penalties as those specified in the constitutions of
our predecessors, and this concerns all Christians of every
condition, rank or dignity all over the world."

It is for this reason that all the Belgian Bishops, in a col-
lective circular on Freemasonry, made the following declara-
tion:

"It is positively foridden to take any part in this Society,
and those who persist in so doing are unworthy of receiving
absolution as long as they shall not have sincerely renounced
their error."

It is for this reason, again, that the Irish Bishops, assem-
bled together in Dublin, in April, 1861, in a pastoral letter ad-
dressed to the clergy and faithful of these dioceses, pointed
out Freemasonry among other contemporary perils, saying:

" It is for us a sacred duty to warn you to avoid these se-
cret societies, and especially that of the Freemasons."

Finally, not to multiply quotations any further, it is for
this reason that the Bishops of free Northern America, as-
sembled in Council at Baltimore, pointed out and unani-
mously condemned the Society of Freemasons in a pastoral
letter addressed to their diocesans.

[Note by the Compiles.— At Cincinnati, Ohio, on the 19th
of March, 1882, the Provincial Council of Roman Catholic
Bishops re-condemned Freemasonry and all other similar

264

societies, and repealed and annulled the Declaration of Amer-
ican Independence].

"In France, bow often has not the Episcopate lifted up
her voice to repeat the Pontifical condemnations, and dem-
onstrated the incompatibility of Freemasonry with Chris-
tianity (Roman Catholicism). What the Bishops think of
Freemasonry in France, Belgium, England and America, they
equally think in Germany."

I have before me at this moment a pamphlet published by
Mgr. de Ketteler. The conclusion of this calm and exhaustive
treatise is this:

"There is, then, on the one hand, the Catholic Church, and
on the other, modern Freemasonry. A Catholic who becomes
a Freemason deserts the temple of the living God to work at the
temple of an idol."

Says Mgr. the Bishop of Autun: " If one wishes honestly
to remain a Christian (Catholic), one cannot be at the same
time a Freemason."

Yes, in reply to Bishop Dupanloup's tirades and false as
sertions, excepting one, and in that we most heartily concur,
" a Roman Catholic cannot be a Freemason, nor a Freemason
be a Roman Catholic.''

Adopting the language of the Rev. Bro. E. H. Ward, at the
laying of the corner-stone of the new Masonic Temple in
Stockton, California, he uttered the following truths:

" You will seek in vain for a hiRher morality than Ma-
sonry inculcates. I bear this testimony gladly, for it has
rejoiced my heart to learn that Masonry grounds its morality
not upon utilitarianism, or any philosophical theories of
the past or present, but (where alone a true system of morals
can be based) upon God's existence and man's accountability
to him. It does not profess to have discovered its system,
but to have derived it from the Bible, 'The Great Light of
Masonry.' For every intelligent Mason that book is essen-
tially different from any other book. * * * This book,

265

* every line bedewed with drops of love divine, and with the
eternal heraldry and signature of the Almighty stamped,'
we (Masons) accept as the revelation of God's will to man,
and from it derive our moral precepts. * * * Purity,
brotherly love, relief, truth, temperance, fortitude and jus-
tice, are only a few of them, and flowers more beautiful than
these grow not in the garden of God."

Contrast the above beautiful and eloquent eulogium with
the following from the Roman Catholic Monitor of San Fran-
cisco, the mouth-piece of Rome, in speaking of the Knights
Templars of America, at their Twenty-second Triennial
Conclave in San Francisco, August 20, 1883. It says:

" They are simply a band of men belonging to the Masonic
Order, and all their Latin devices, crosses, religious cere-
monies and sham knightly armor, are merely so many gaudy,
glittering feathers plucked from the peacock to ornament the
buzzard. The ceremonies on Sunday at the Pavilion were a
hollow mockery, and the Knight Templar Order merely an
association of oath-bound grippers, who believe in having
a 'good time.' under borrowed plumes and under knightly
names, that are only soiled by being used by such unworthy
imitators of the invincible Knights of the ages of chivalry.

•* There is no more connection between the real Knights of
the past and the dressed-up dudes of the present, than there
is between the architecture of St. Peter's in Rome and the
brick-pile abortion called the City Hall. These men are
merely Freemasons, who are void of the first principles of
the dignity, honor and religious zeal which animated the
Knights of the past, when the Church blessed their banners.

"Every man in the sham Knights' Society is under the
ban of the Catholic Church, and this of itself is sufficient
to prove that there must be something dangerous to Chris-
tianity, to morality and to society in sach an oath-bound
secret organization. Individually, the men who intend to
parade themselves in public — like so many circus-riders,
dressed up in the tawdry trappings of the ring — may be very
12

266

decent dish-washers, counter-jumpers, cocktail manipulators,
or members of any of the various crafts by which money is
made rapidly, if not honestly; but it would take considera-
ble magic to transform one of these dressed-up dudes into
the genuine Knight who flourished in an age when courage
passed current for character, and when men were valued for
their faith and valor, and not because they could put on
borrowed clothes and ride a borrowed horse, and call them-
selves by the doubly-ridiculous title of Sir Knights."

In response to which we offer the following brief poem, by
the gifted authoress, Mrs. Eliza A. Pittsinger of San Fran-
cisco :

THE TEMPLARS' CROSS AND MARTYR'S CROWN.

BY ELIZA A. PIITSINGER,
(Author of " The Bugle Peals.")

[Respectfully dedicated to the Knights Templar of America,
at their Triennial Conclave, and the laying of the corner-stone
of the Garfield Monument at San Francisco, California, on
the 24th day of August, 1883, the 311th Anniversary of St.
Bartholomew.]

"What means this pageant of display,
These symbols of an Ancient Day,
That o'er our city float and play?

"What means these men? this mighty host,
Of which the Nation well may boast,
That bears its banners to our coast?

The banquet, dance, procession grand,
With valiant type and model manned?
O, answer, heroes of the land?

While thus I question, fleet and fast
Like peals from some far bugle -blast,
Comes up an answer from the past.

26?

AH that I hear I cannot tell;
Suffice it, brothers, that we dwell
In bonds of peace, and all is well !

Some fragments of your Order grand,
So ancient and so wisely planned,
I do most clearly understand!

I pluck a blossom from the tree
Of olden records, that shall be
With us a bond of unity!

And to this great, momentous time,
'Mid scenes of grandeur most sublime,
I sing the song of death and crime!

A valiant Knight was DeMolay,
Who, on a dark, intriguing day,
Was murdered by his foes, they say.

Burned at the stake, by those who sought,
(Who with infernal weapons wrought),
To crash the golden germs of thought.

Who were these foes? what was their creed?
What demon crouched behind the deed,
Did those rebellious spirits lead?

Full fifteen thousand men were slain,
And in a crimson pool were lain,
O, why this slaughter, sons of Cain?

Knights of to-day, sheep of the fold,
Who still preserve those symbols old,
What mystery do these deeds unfold?

Five hundred and seventy years have sped,
Since those brave Knights of Freedom bled,
With DeMolay at the front and head.

What force was hid behind the scene?

By what nefarious machine

Burst forth that flood of hate and spleen?

268

By whose command or edict came
Those thunderbolts of wrath and shame,
That wrapt this olden Knight in flame?

Go back to Rome! to bomb and shell
Of Pope Clement, who now doth dwell
Deep in the fiery pit of Hell !

Behold in this lost soul the foe!
Behold the seas of blood and woe,
From Popish Bulls of long ago!

Ye wardens of the mystic rite,
O, deadly is the wrath and spite
Of bigotry against the light!

Go back to Rome! Behold to-day
The same old craft that once did slay
The Prince of Orange and DeMolay!

The Harlot sits upon her throne!
Her hands are crimson, and her zone
Is fleeted with colors not her own!

The demon lurks within his lair,
The foe behind his pledges fair,
O, soldiers of the land, beware!

O, brothers, keep your armor bright!
Our Lincoln fell beneath the blight
Of Romish hate and Papal spite!

With problems solved and battles past,
The mourning Goddess stands aghast,
And bares her visage to the blast.

In fifteen hundred and seventy-two,
This day of August we review
The bloody St. Bartholomew!

That time when brave Coligny fell,
When Catharine, Patron Saint of Hell,
Shuffled her Romish cards so well!

269

But love outspeeds the shafts of hate;
It twines its laurels with the great
Immortal names we consecrate.

0, Garfield, Lincoln! to the line
Of Martyrdom ye bear the sign
Of all that's deathless and divine!

As Master Builders ye were known,
And as we lay this corner-stone,
A fragment of our craft is shown !

With sword in hand, and burnished shield,
To no intriguing power we yield,
Our rights in Temple, State or Field!

Beneath the sacred folds that glow
Above our Nation's ebb and flow
We throw our gauntlet to the foe!

We bear our colors to the light,
And with the enemy's camp in sight,
Hew to the line, strike to the right!

Our Temple rises, block by block,

With granite borne from Plymouth Rock,

It braves the fiery lightning's shock!

And standing by the Golden Gate,
This sword and shield we consecrate
To Liberty of School and State !

[Note. — In reply to the attack made by the Roman Catholic
Monitor upon the Knights Templar, and the Masonic Fra-
ternity generally.— E. A. P.]

INTERESTING INFORMATION FROM PERU AND CHILI.

[Extract from a letter from a distinguished officer of the
U. S. Navy, and an eminent Freemason, to the Compiler of
this work, dated at Payta, Peru, August 6th, 1883]:

270

• " There is but little in the news line to write about. The
war still lingers in Peru, with no great amount of fighting.
The people are too ignorant (from their Church education)
to know how to form a government, and their teachers are
too much frightened to tell them how to do so. In Chili
there is a strong party opposed to the Church and State.
It will come finally. In Peru tne clergy are afraid to oppose
a peace or to favor one, as either action may cause a loss of
power for them. The degradation of these countries is
sublime in its thoroughness. Treachery is a characteristic of
the men and lechery of the women, though the women are far
superior to the men. Virtue in office is unknown in Peru.
Fidelity to the marriage laws, or even to the laws of nature, is
rare among the men! Among a lot of fifteen hundred pris-
oners taken in the early part of the war, it was found that
after two months' confinement, OVER TWO HUNDRED
HAD THE SYPHILIS IN THE ANUS ! But such is to
be expected in a country wholly controlled by a celibate
priesthood who have unlimited license.

"I only wrote the above to show the utter degradation
which seems to follow an absolute monkish rule. There is
said to be an old priest in Lima who is now living in open
and undenied intercourse with his own grand-daughter!
What makes the matter worse, he is the father op his
grand-daughter! I suppose he will look after a young baby
girl recently born to him, if he does not lose his virility
through old age. The priest at this little town (Payta, Peru),
has four children, and is STILL RESPECTED ! He sup-
ports the children. You can bave no idea of how low this
man has gotten, and I believe all through the celibacy of the
Pope's priesthood.

"I could write a most disgusting letter on this topic, but
to send it would be to violate the chastity of the United States
mails.

"There was quite a little skirmish the other day in the
mountains, and, as usual, the Peruviana were defeated.
Their conquerors killed all the wounded and prisoners, first

271

making the prisoners dig theib own graves! It is said that
before killing the men they were mutilated in the most disgust-
inq and barbarous way! I can see really but little to admire
in either the Peruvians or Chilenos. The lower classes in
each country are very low indeed, and scarcely deserve to be
called human. The Peruvians are more degraded, but the
cruelty of the Chilenos is unequalled."

CRITICISM BY ONE OF THE LITERATI OF CAL-
IFORNIA.

"Home, Sweet Home," made its author, Howard Payne,
immortal. "The Battle Hymn of the Republic" has given
Julia Ward Howe a place in the pantheon of lyric verse.
There are tributes to pathetic destiny, to lofty inspiration
and to the holiest memories of the human heart; hence their
everlasting enshrinement. Others have become immortal
through their works because of adverse and relentless crit-
icisms. The Scottish reviewers undoubtedly gave the prime
and main impulse to the grand creations of Byron. "The
Wandering Jew," because of the anathemas of Rome, has
made Eugene Sue the conspicuous figure he is in fictitious
narrative. And there exists no doubt but that the author of
"The Jesuit," this spirited and talented poet of the Golden
State, is to have placed upon her temple the wreath of the
undying. Surely, if the brilliant efforts of an'earnest worker
against the designing and Anti-Republican Jesuit can give
conspicuity of immortality, then our poet is verily to be-
come a living memory.

" The Jesuit "is an embodiment of an inspiration that is
scarcely surpassed, unless by^other efforts of the same writer.
It is an incision as of a blade of fire, cleaving the hablot
op the Tiber. The whole nature of the personnel of the
military arm of the Roman Catholic hierarchy is laid open
to inspection by the masterly effort of Mrs Pittsinger. ' ' The
Jesuit," however, is only one of many creations of a similar

272

character from the pen of this really meritorious poet of the
"Far West." The fact that Rome writhes beneath the
strokes of her subtle and penetrating lance proves that she
has power, and is finally to become a conspicuous figure in
the annals of Roman hate.
The poem is as follows:

In Rome a tyrant, and in Spain a thing

That wears a mask and bears a poisonous sting;

In India a strangler, in France a knave,

In Ireland a bigot and a slave;

In our Republic a desigaing tool

And traitor warring with the Public School —

And whether in Greece, in Hindoosian or Spain,

His record bears the progeny of Cain.

In the black arts a chieftain and a king,
Moving en rapport with a sudden spring.
And in the game of infamy and sin
He steals a march long ere his foes begin;
His dupes he marks, and with a ruthless greed,
Wherein his conscience glorifies the deed,
No means are left untried by which to take
The last lone Peter's pence, for Jesus sake!

In a most marvellous and crafty way

He flatters, fawns and pounces on his prey;

If at his hands a kindly deed is done,

O, then beware of some dark plot begun!

The robes of light he dons, and serves his creed

In garments filched and suited to his need!

Hid from the light in some dark, musty aisle,
He learns to feign, to meddle and beguile;
And in his skill avoids no toil nor care,
As link on link he weaves his wily snare,
Spins his dark web, and most adroitly plies
On poor confiding bats and helpless flies
The vilest of all arts and blackest of all lies.

273

His breath is like some dire and dread simoon,
Forever blasting with a curse and doom;
Whate'er he touches droops beneath the spell
Of some dark, haunting shade, cruel and fell —
Where'er he journeys, wheresoever toils,
There virtue weeps and innocence recoils,
And the fair cup of life doth overflow
With desolation, infamy and woe.

And thus he stands, a stigma and a blot,
With deeds confined to no especial spot —
Where carnage, superstition, death and crime
Despoil an age or devastate a clime
There hath he wandered, there upon the sand
Hath left the print of his unrighteous hand.

MIKE'S CONFESSION.

Now Mike was an 'ostler of very good parts,

Yet only a church-mouse was he;
And he came to confess to the new parish priest,

Like a pious aud true devotee.

When his sins were reeled off till no more could be found,
Said the priest: "Are you sure you've told all?

Have the mouths of the horses never been greased,
So they couldn't eat oats in the stall?"

With respict to yer riv'rence," said Mike, with a grin,
"Sure for that ye may lave me alone;
I've scraped till there's niver a sin lift bahoind —
Me conscience is clane to the bone!"

So absolved, happy Mike went away for more sins,

Till the day came round to tell all;
And the very first thiug he confessed, he had greased

The mouth of each horse in the stall.

274

"How is this?" said the priest, "when here but last week,

You never had done this, you swore."
"Faith, thanks to yer riv'rence," said Mike,

" Till you mintioned it, 1 niver had heard it before."

DEVOTION TO THE BLESSED VIRGIN.

MAEY THE MASTERPIECE OP OMNIPOTENCE.

She is the Most Perfect Likeness of Her Son.

"How can we, who are so insignificant and impotent,
praise Mary? For even if all the members of all men were
changed into tongues, they would not altogether be able to
praise her as she deserves." Mary is, indeed, after the in-
carnation of the Divine Word, her Son, the masterpiece of
Omnipotence, for, after God, she is truly the aggregation of
all good. St. Bernardine of Sienna beautifully expresses
the idea in the mind of the Church with respect to Mary's
greatness and majesty, when he says that "He alone who
has created her can comprehend the height of His work,
and He has reserved to Himself the perfect knowledge of
her — 'tanta fuit perfectio ejus, ut soli Deo cognoscenda
reservetur.' " '• The love of Jesus Christ for His Mother,"
says Mgr. Malou, Bishop of Bruges (torn, ii, ch. 11, art. 3
and 4), "is the true measure of the graces with which He
adorns her. In creating her His Mother, He constituted her
the heiress of all His treasures. * * * *

"If, before being born, we could chose our own mother,
with what qualities would we not wish to have her endowed?
And had we the power to create her, with what perfection
would we not adorn her? What was not in our power the
Son of God could do. He has chosen and created His own
Mother. He has made her as He wished."

Hear the magnificent expressions of the learned Dominican
Contenson (lib. 10, diss, vi, cap. 2): "Between the Mother
of God and her Son there is a remote, substantial union,

276

and certain identity, because the substance of the Son and
Mother is one and the same, for the flesh of Christ is the
flesh of Mary, and, certainly, if man and wife are two in
one flesh, how much more so are not the Mother and the
Son? Mary has supreme sanctity, and the highest possible
resemblance to her Son (Summa cum Filio similitudo).
The maternity of Mary enters into the hypostatic order,
and as St. Thomas says, it closely touches the boundaries
of the divinity (fines divinitatis proxime attingit)."

Never can the Mother be separated from her Son, she is
ever with Him, and He is ever with her. They rule to-
gether. Hence that grand expression of Arnod of Carnot:
"The Mother cannot be separated from her Son in His
government or power. The flesh of Christ and that of Mary
is one and the same, and I consider the glory of the Son
and Mother not so much as being common to them, as be-
ing the same in both — Nee e dominatione vel potentia Filii
Mater potest esse sejuncta. Una est Christi et Mariae Caro;
et Filii gloriam cum Matre non tam communem judico quam
eamdem."

St. Thomas, following St. Bernard, says (Opuscul. de char-
itate), that "God made Mary the infinite image of His own
goodness — Fecit hanc Deus bonitatis suae infinitam imag-
inem."

Hear the devout Bernard addressing Mary (Serm. in Sig-
num Magnum): " How familiar you have deserved to become
with Him (God); in you He remains, and you in Him; you
clothe Him with the substance of your flesh, and He clothes
you with the glory of His Majesty; you cover the sun with
a cloud, and you yourself are covered with the sun — Quam
familiaris ei fieri meruisti; in te manet, et tu in eo, vestis
eum et vestiris ab eo; vestis eum substantia carnis, et vestit
ille te gloria majestatis; vestis Solem nube et Sole ipsa
vestriis."

Compare the words of St. Bernard with what the "Divine
Life of the Blessed Virgin " records the Divine Infant to
have said to His Mother, and you will discover a very close

276

and striking similarity of expression and idea. "God,"
says St. Peter Damian (Serm. 14 in Nativ. B. V. Mariee),
" is in the Virgin Mary by identity, because He is what she
is— Inest (Dens) Mariae Virgini identitate, quia idem est
quod ille." " Let then every creature be silent and trem-
ble," continues the same Saint, " and let him hardly dare to
lift his eyes to the immensity of so great a dignity, and of
such great merit — Hie taceat et contremiscat."

On these words of the Canticles, " My beloved to me and
I to Him," Philip of Harvenge (Comment, in Can tic, lib.
3 c. 16), represents the Immaculate JVlary as saying: "My
beloved gives me what He has, and I give Him what I have,
so thai what He has is mine, and what I have is His. We
live in community by love and union."

Father LePoire says (12 e Etoiie, chap. 12 e): "Jesus and
Mary are so closely united together that there is no means
of separating them, or as conceiving them as separated from
each other. Jesus was conceived by Mary, and Mary was
conceived for Jesus. Jesus wishes to come to us only
through Mary, and Mary exists only on acctuntof Jesus."

Peter DeBlois (in Nativ. B. M. M. Serm., 38), says:
"Mary was born in order that Jesus might be born from
her."

Salazar (DePraedestin. Virg. ad existent., cap. 19), says:
"All the virtues which shine out so grandly in Jesus Christ,
are also conspicuous in Mary, and Jesus has in turn appro-
priated to Himself all the virtues of His Mother." Truly,
then, can Mary be styled the form and the idea of God.
"The most holy Virgin," says St. Augustin, "is the idea
and the form of God, not only under the relation of the
humanity of Christ taken from her, but also under the re-
lation of the divinity — Est virgo sanctissima idea it forma
Dei, non solum ratione humanitatis assumptae, sed etiam
ratione divinilatis. "Mary is not only the idea and image
of the essence and perfections of God," says Barbier, " but
also what is given to no other creature, she represents in herself
in a certain manner, the Divine Persons and the Divine proces-
sions.

277

To the Holy Virgin are applied by the Church these words
of wisdom (vii, 26): "For she id the brightness of eternal
light, and the unspotted mirror of God's majesty, and the
image of His goodness." Well has Amadeus of Lusanne
in the 12th century said (Homil. 7, de laud., B. M. V.) :
' ' Never has anything like to Mary been seen among the sons
or daughters of Adam, nothing like her among the prophets,
apostles or evangelists, nothing in Heaven or on earth; for I
ask who amongst the children of God can be compared or
equalled to- the Mother of GodV "I DAKE TO SAY,"
WRITES BARBIER, "THAT IT SEEMS TO ME THAT
GOD IMITATED NARCISSUS, WHO ON SEEING HIS
OWN IMAGE IN THE WATER, BECAME SO EN-
AMORED OF IT, THAT TO ENJOY IT, HE PLUNGED
INTO THE WATER AFTER IT. IT WAS SO WITH
GOD, WHO GAZING ON MARY AS A MOST LIMPID
FOUNTAIN, AND SEEING IN HER HIS OWN IMAGE
MOST PERFECTLY REPRESENTED, AND BECOMING
CAPTIVATED WITH HER, HE DESCENDED INTO
HER CHASTE WOMB."

Hear how our Lord Himself addresses His august Mother,
as we read in the Revelations of St. Bridget (1st Book,
chap. 46) : " You are to me the most sweet and dear of all
creatures. Many figures are seen in a mirror, but the image
of oneself is always considered with the most pleasure.
Hence, though I love all my saiuts, I love you in a manner
altogether special, because I have been engendered from
your flesh. You are the chosen myrrh whose perfume has
ascended to the Divinity, and has caused Him to descend
into your body. This same heavenly odor has lifted your
body and your soul up to the Divinity, with whom you now
are both as to your body and your soul.'1

St. John Damascene (Orat. DeDormit. Deip), assures us
that Mary has ascended beyond the choirs of the angels, in
order to be at the side of her Son, in the highest Heavens,
so that there is nothing beticeen the Son and Mother. Yes,
her place is next to God, her throne is close to that of her

278

Son, on the mountain of the Trinity. Long since has the
Church of God ranked her after her adorable Son.

St. Ephrem, that eloquent interpreter and defender of the
ancient faith, says that Mary is our Sovereign after the most
adorable Trinity, our Comfortress after the Holy Ghost, and
after Mediator, the Mediatrix of the Universe, and that she is
more exalted and infinitely more glorious than the Cherubim
and the Seraphim, that she is an unfathomable abyss of Di-
vine goodness, the plenitude of the graces of the Trinity, and
that she occupies the next place to God. — Roman Catholic
Monitor of San Francisco, of Wednesday, November 8, 1882.

[The italics are our own.]

FREDERICK THE GREAT AND THE FREEMASONS.

In the year 1778 the defunct Lodge at Aix-la-Chapelle was
reinstated through the mother Lodge at Wetzlar.

The rector of the Dominican Convent at Aix-la-Cbapelle,
Father Greineman, and a Capuchin monk, Father Schiff,
were trying in the cathedral to excite the lower classes
against tne Lodge. When Frederick heard of this he wrote
the following letter, dated February 7, 1778, to the insti-
gators:

" Most Reverend Fathers : Various reports, confirmed
through the papers, have brought to my knowledge with
how much zeal you are endeavoring to sharpen the sword of
fanaticism against quiet, virtuous and estimable people called
Freemasons. As a former dignitary of this honorable body,
I am compelled, as much as it is in my power, to repel this
dishonoring slander and remove the dark veil that causes the
temple which we have erected to all virtues to appear to your
vision as a gathering point for all vices.

"Why, my Most Reverend Fathers, will you bring back
upon us those centuries of ignorance and barbarism that
have so long been the degradation of human reason? Those
times of fanaticism upon which the eye of understanding

279

cannot look back but with a shudder! Those times in which
hypocrisy, seated on the throne of despotism, with supersti-
tion on one side and humility on the other, tried to put the
world in chain*, and commanded a regardless burning of all
those who were able to read!

"You are not only applying the nickname of masters of
of witchcraft to the Freemasons, but you accuse them to be
thieves, profligates, forerunners of anti-Christ, and admonish
a whole nation to annihilate such a cursed generation.

"Thieves, my Most Reverend Fathers, do not act as we
do, and make it their duty to assist the poor and the or-
phans. On the contrary, thieves are those who rob them
sometimes of their inheritance and fatten on their prey in
the lap of idleness and hypocrisy. Thieves cheat, Free-
masons enlighten humanity.

"A Freemason returning from bis Lodge, where he has
only listened to instructions benefited to his fellow beings,
will be a better husband in his home. Forerunners of anti-
Christ would, in all probability, direct their efforts towards
an extinction of Divine law. But it is impossible for Free-
masons to sin against it without demolishing their own stiuc-
ture. And can those be a cursed generation who try to find
their glory in the indefatigable efforts to spread those virtues
which constitute the honest man? Fbedekic."

THE CATHOLIC CHURCH AND THE SCHOOLS.

Boston, November 25th. — The announcement is made of
the policy of the Roman Catholic Church in New England
toward the public schools. The Archbishop, following the
advice of the Pope to a European Bishop, has directed all
priests in the Archdiocese of New England to at once estab-
lish parochial schools, and threatens parents who refuse to
patronize them with the terror of the Church. In locations
where the influence of the public schools is thought to be
particularly injurious to the Catholic youth, priests are in-

280

structed to withdraw children at once, even if there be no
parochial schools in the vicinity.

SCHOOL WAR IN BELGIUM.

The contest being between the clerical or parish schools
and the communal or secular schools. Every effort was
made on the part of the ecclesiastical authorities to induce
the teachers of the public schools to desert them for the
other. As the majority of the female teachers were relig-
ieuses, they naturally sided with the clerical party; and in
one place, after giving a written promise to remain, they left
the communal schools in a body, marching in solemn pro-
cession, with sacred banners flying, to take possession of
the new Catholic school building. The teachers who per-
sisted in the public schools, which, like the American, are
neutral in matters of religion, complained of great persecu-
tion from the zealous religionists, being called all manner of
hard names, " whited sepulchers," "apostles of Satan,"
etc., and their schools are characterized as "places where
children would learn, beside the three R's, to practice gym-
nastics, to live like brutes and to die like dogs." "Send
your children to a neutral school? Better cut their throats
at once!" cries one preacher. The public secular schools
are "filthy holes," said another priest. But the most
effective weapon against the public schools is the refusal on
the part of the priests to allow children who attend them to
take their first communion, which is a very important event
in the life if a Catholic child.

SECRETARY LINCOLN CENSURED,

The Monitor protests strongly against the justice of the
decision recently rendered by Secretary of War Lincoln de-
nying the petition of Catholic officers and others residing at

281

the Presidio Reservation near this city, to be allowed the
use of sufficient ground to erect a Catholic church. The
petition, it says, was first presented to General Schofield,
Commander of the Post, who referred to Secretary Lincoln,
with "a personal and official recommendation " that it be
granted. "A few days ago the answer came back from Rob-
ert T. Lincoln, Secretary of War for the Republic which
Catholic blood created, fostered and protected, that no Catholic
church would be permitted on that or no other military res-
ervation. Catholics can imagine the indignation roused in
the breasts of the Catholic soldiers as they heard of this
mandate from a mushroom military martinet, who owes his
present place and power entirely to the prestige which the
name Lincoln received through the exalted worth of his emi-
nent father.

The Monitor adds that such narrow and bigoted views could
only emanate "from a degenerate son of a great father, over
ivhose head were poured the baptismal waters of Catholic."
[Which statement is an infernal lie. — Compiler.]

Boston, August 10. — The Herald this morning has a Wash-
ington special detailing the circumstances of the case referred
to by Secretary Lincoln to justify his refusal to allow a Cath-
olic church to be built on the Presidio Reservation at San
Francisco. There has been a strong feeling in the matter
among prominent Catholics, as it was understood it was one
of the old western missions that the Secretary referred to.
It is now ascertained that reference was made to the St.
James Mission in Washington Teiritory, established in 1838,
which claimed 640 acres under the law of 1848, confirming
certain religious societies in possession of lands occupied for
Indian missions in Oregon. A bill was introduced in Con-
gress in 1873 for the issuance of a patent. The committee
to whom it was referred found questions of jurisdiction in-
volved, some of the land claimed being comprised in a Gov-
ernment Reservation, the committee declined to determine
as to the value of the adverse claim, the bill having been

amended so as to permit the claimants to assert their rights
12*

282

in the courts to any part or the whole of the 640 acres. Chief
Clerk Tweedle of the War Department says that in the
Mission of St. James the only title ever held by the claim-
ant was under the Hudson Bay Company, and this reverted
to the United States on the possession of the Territory of
Oregon. It cannot be ascertained whether the War Depart-
ment was ever asked for permission by the mission to locate
its church on the reservation, but from the fact that all the
buildings were erected while the land belonged to the Hud-
son Bay Company, the inference is plain that no permission
would be required.

UNITED STATES PROPERTY.

WHY THE SECEETAEY OF WAR DECLINED THE EEQUEST FOR THE
Mi ERECTION OF A CHURCH ON THE PRESIDIO RESERVATION.

[The annexed letter from Bobert Lincoln, Secretary of
War, to a "resident in this city, explains why the recent re-
quest to erect a church on the Presidio Military Reservation

was denied]:

"War Department, )

"Washington, D. C, July 7, 1883. J

" Dear Sir : I have your letter of the 29 th June, and am
much obliged for your kind expressions. My action in the
matter of the proposed Catholic chapel in the Presidio Res-
ervation has, I understand, occasioned some abuses of me in
the newspapers, but I have not been disturbed by it.

" The circumstances were merely that application was made
for the grant of a suitable piece of ground on the Military
Reservation, for the erection of a building to be used exclu-
sively as a place of worship for the Catholic portion of the
garrison, it being stated that the men, with their friends,
were willing to pay for the building. When the paper was
first seen by me it bore the indorsement of General Sher-
man, stated that he doubted the wisdom of permitting any-
body to build on a Military Reservation any building what-

283

ever, not wholly the property of the United Statee. My
action was a concurrence in the views of the General of the
Army, and was based on business views alone. I am en-
tirely opposed to giving anybody the use of Government
land without the authority of an act of Congress, and I
refuse requests of this kind whether they are from railroad
corporations or religious societies of any denomination. If
it was at all necessary I could furnish a number of exam-
ples where very great trouble has been caused by different
action. In one case, what appears to have been originally a
harmless license has now been expanded into a claim for a
whole Military Reservation and all the buildings that the
Government has put on it, at an expense of more than $300,-
000. I am, very truly yours, Kobert Lincoln."

[Note. — The whole Military Keservation of Fort Van-
couver, Washington Territory, is the one referred to, which
the Hudson Bay Company surrendered to the United States
Government when the boundary question between the United
States and Great Britain was settled. A simple permission
granted by the Hudson Bay Company for a chapel to be
erected close by its Fort, which was surrendered to the
United States Government. The Fort, garrison buildings
and all which have since been erected by the United States
Government under this original permit of the Hudson Bay
Company are now claimed under this preposterous and ri-
diculous pretension, when no deed, lease or contract recog-
nizing any such claim is to be found.]

ABRAHAM LINCOLN'S ASSASSINATION AND DEATH
AN EVENT TO COMMEMORATE THE FOUNDING
OF THE ORDER OF THE JESUITS.

JESUIT CELEBRATION.

New York, April 15, 1883.— The 250th anniversary of the
founding of the Society of Jesus, and the 50th anniversary

284

of the establishment of the Joint Province of Maryland,
which embraces Massachusetts, New York, Pennsylvania,
New Jersey, Maryland and the District of Columbia, was
celebrated with great pomp in the new and beautiful Church
of St. Francis Xavier. Many dignitaries of the Catholic
Church were within the sanctuary rails. The congregation
was very large. At Baltimore Archbishop Gibbons cele-
brated the anniversary mass in the Jesuit Church. In Bos-
ton Bishop Orr of Springfield, preached a sermon in the
Church of the Immaculate Conception. In Philadelphia, in
St. Joseph's Church, in addition to the above anniversaries,
there were also commemorated the 200th anniversary of the
establishment of the Jesuit Mission in America, the 150th
anniversary of the building of St. Joseph's Church, and the
50th anniversary of its restoration to the Sous of Loyola. —
8. F. Post.

WHAT THE AMERICAN PEOPLE WERE DOING.

Honoring Lincoln's Memory.

Springfield, Illinois, April 16, 1883. — Memorial services
on the eigthteenth anniversary of the death of Abraham Lin-
coln was held at the catacomb of the National Lincoln Mon-
ument, yesterday, under the auspices of the Lincoln Guard
of Honor. The programme embraced religious exercises,
music, reading of President Lincoln's Sunday Order to the
Army and Navy, and an oration. At the conclusion of the
stated exercises, the catacomb was opened, and the large
concourse passed in and placed flowers and evergreens on
the sarcophagus. — S. F. Post.

telegrams.

The election of a successor to Pere Beckx, General of the
Order of Jesuits, has terminated. The successor, whose

285

name is kept secret, was presented to the Pope on Satur-
day, September 22, 1883. The selection was made after a
warm contest.

The Pope has ratified the election of the German Father
Auderilitz, who has just been chosen the successor to Pere
Beckx, the General of the Order of Jesuits. — Sept. "28, 1883.

FREEMASONRY AMONG THE CATHOLICS.

Montreal, Sept. 27th. — The Papal Ambassador is now on
his way from Rome to Montreal, to inquire into the rapid
spread of Freemasonry among the adherents of the Catholic
faith.

286

EXTRACTS

FROM

PETER DEN'S AND FRANCIS P. KENRICK'S

ROMAN CATHOLIC MORAL THEOLOGY,

WHICH MAY BE EIGHTLY CALLED

""the sewage of the confessional;'

OR THE

" CESSPOOL OF HELL."

INTRODUCTORY.

On the 14th of September, 1808, in a Provincial Council
of Roman Catholic Bishops and Priests, it was " unani-
mously agreed that Den's Complete Body of Theology was the
best book on the subject that could be published." This
resolution was subsequently confirmed by another Council,
on the 25th of February, 1870, which was unanimous aa
follows:

" Resolved, That we do hereby confirm and declare our un-
alterable adherence to the resolutions unanimously entered
into at our last general meeting, on the 14th September,
1808." Wyse's History of Catholic Associations, Vol. II,
page 20.

The " Moral Theology " of Peter Den's was most heartily
approved and commended by the Archbishop of St. Louis,
Missouri, in February, 1850, as will be seen by reference to
the journals of that date.

287

Bishop Kenrick's "Theology" is of the same character-
istic if not worse, and he frequently cites St. Thomas Aqui-
nas and St. Alphonsus Liguori as authorities; which Bishop
Foley admitted in Court to be true, when he was forced to
translate and read publicly, or be sent to jail for contempt
of Court, as already stated in Part II of this book. Peter
Den's "Theology" has been iu use among the priests of
Rome for nearly a century and a half, both in Europe and
America, with the approval of Popes Gregory XVI and Pius
IX. It is used as a text-book in the Royal College of May-
nooth. The Mechlins edition, from which we have taken
the extracts, bears date of 18G4, and is published by " De
Propaganda Fide " (Society for the Propagation of the Faith),
with the title " Theologia ad usum Seminarium, et Sacra?
Theological Alumnorium" — ("Theology in use in the The-
ological Seminary, and Sacred Theology for Students."
Kenrick's "Theology" was first published in Philadelphia
in 1811-2-3, and "entered according to Act of Congress, by
Francis Patrick Kenrick, in the Clerk's Office of the Dis-
trict Court in the Eastern District of Pennsylvania." It is
in three volumes, and the extracts are from the first edition.
The "Society for the Propagation of the Faith," published
a later edition from Mechlinae, in two volumes, in 1861. It
is catalogued in Latin, and is for sale in nearly all the large
Catholic bookstores everywhere.

In presenting these extracts to our readers, we do so solely
for the purpose that every true, independent, free-souled
man, whether married or single, may see for himself what a
damnable, infernal and foul institution the Confessional of
the Roman Catholic Church is. It must have been a Romish
priest in the disguise of the serpent who tempted Eve to sin
in Paradise, and Adam had to father the devil's offspring,
and live in doubtful paternity of the first-born, who proved
to be a murderer, and slew his only brother. The same
temptation, the same breaking down of the moral and mod-
est nature of a pure girl or woman, by the slimy, devilish
priest, who as a third party comes between the husband

288

and wife, father and daughter, and claims the paramount
and superior right of the priest in the state of matrimony,
thrust , the parent and the husband aside (for to the priest
they are not one flesh, nor one soul or being), and questions
are propounded that would make an honest, free man recoil
with horror, shame and indignation if he knew them, and
avenge the insult to the honor and purity of his wife, sis-
ter or daughter, offered by the adulterous, lecherous reptile
who befouls and pollutes both soul and body, and destroys
the home of happiness, the heaven on earth to man. Is not
the Romish priesthood truly the "Engineer Corps of Hell,
and Rome's Sappers and Miners," indeed, and whose con-
stant aim and occupation is to destroy all morality, all
purity, all true religion, all family ties and all governments
but that of hell incarnate?

Read the whole without any false sensitiveness or false
notions of delicacy, but, rather, as if you were one of a
grand jury, solemnly sworn to inquire into and examine
every foul spot and every condition of secret crime and
practice that is poisoning the very atmosphere you breathe,
sapping the foundations of society, of the family and of the
State, and as if you were appointed one of a Board of
Health with power to abate a nuisance, and without any
squeamishness on your own part whatever, give it your un-
divided attention, and see what a cancer, what a putrid
sore, what a foul, malaria-breeding curse, destroying both
soul and body, this cursed system is, which falsely calls
itself the only true religion, and aims to control every ave-
nue to happiness on earth and to eternal bliss in heaven,
and maintains a toll-gate on every road and pathway that
leads to hell, while it drives its legions of victims with whip
and spur through the portals of the gateway of death, where
souls already smitten with its leprosy are utterly damned and
lost.

"Be ye not unequally yoked," says Paul. If you are a
single man, let the Roman Catholic girl alone, and do not
marry where the slimy priest has the key to the soul and

289

the body of your wife, and your children (if they were
yours) would be mortgaged before they were begotten (o
that damnable institution, for after they were born, you
would not be certain that they were your own, and all your
after life be a miserable slavery, and all yon have on earth
be the chattels of Rome.

Protestant fathers and mothers, do not give your children
up to this Papal Moloch, keep them away from their schools,
colleges and convents. They will be educated away from
you; the fountains of natural affection will be poisoned and
polluted, and the sweet, innocent babe that was given to
you by a kind and Heavenly Father to be the pride and
comfort of your 'old age, will be converted into a deadly
asp upon your breast, that will sting you to death, or aban-
don you for a life that will be lost in a Dead Sea worse
than that that was fed by the streams that flowed through
Sodom and Gomorrah.

To the private citizen, to the statesmen, to him who is en-
trusted the government of the town, the city, the State and
the Nation, we commend a careful perusal of this system
which is a nursery of every sort of pollution, of lust and of
crime, which compounds felony of the darkest dye, under
the seal of Confession, which is covering the whole land
with gloom as with the pall of death, and which has plunged
nations in blood and tears, mourning the loss of the noblest
and best of earth. And while the sorrow of a lamented
Lincoln is yet fresh in our hearts, and swear by the Eter-
nal God who rules the universe that this vile tape-worm that
is consuming the vitals of our nation shall be expelled from
the body politic and utterly destroyed.

EDWIN A. SHERMAN, Compiler.
13

290

EXTRACTS.

[Taken from " The Garden of the Soul," touching Extreme
Unction, or Anointing with Oil, with the approbation of the
late Archbishop Hughes of New York] :

Page 263 (James v and xiv) : " And as the eyes, the ears
and other organs of sense are the instruments by which men
are led to offend Almighty God, and they will, on that ac-
count, be anointed with holy oil; whilst the priest applies
this holy oil to your eyes, your ears and the rest," etc., etc.;
" do you with a contrite and humble heart implore the mercy
of God for the forgiveness of all the sins which through
these avenues have made their way into your soul." Those
who have defioured a virgin must pay six gios (seven French
sous) . ' ' Whoever has carnally known mother, sister, cousin
germain or his godmother, is taxed one ducat and five corlins "
(or five sous). [Pope, John xxii.']

[The Rev. W. Hogan says, in his book on Auricular Con-
fession, page 49: "That he was acquainted with three
priests in Albany who in less than three years were the
fathers of between sixty and one hundred children, besides
having debauched many who had left the place previous
to their confinement. Many of these children were by mar-
ried women."]

Pages 213 and 214: "VI. Have you been guilty of forni-
cation, or adultery, or incest, or any sin against nature,
either with a person of the same sex, or with any other crea-
ture? How often? Or have you designed or attempted any
such sin, or sought to induce others to do it? How often?"

" Have you been guilty of self-pollution? or of immodest
touches of yourself? How often?"

" Have you touched others, or permitted yourself to be
touched by others, immodestly? or given or taken wanton
kisses or embraces, or any such liberties? How often?"

" Have you looked at immodest objects with pleasure or

291

danger? read immodest books or songs to yourselves or
others? kept indecent pictures? willingly given ear to, and
taken pleasure in hearing loose discourse, etc.? or sought
to see or hear anything that was immodest? How often?"

" Have you exposed yourself to wanton company? or
played at any indecent play? or frequented masquerades,
balls, comedies, etc., with danger to your chastity? How
often?"

''Have you been guilty of any immodest discourses, wan-
ton stories, jests, or song?, or words of double meaning?
How olten? and before how many? and were the persons to
whom you spoke or sung, married or single ? For all this
you are obliged to confess, by reason of the evil thoughts
these things are apt to create iu the hearers."

" Have you abused the marriage bed by any actions con-
trary to the laws of nature? or by any pollutions? or been
guilty of any irregularity, in order to hinder you having
children? How often?,'

" Have you, without a just cause, refused the marriage
debt? and what sin followed it? How often?"

" Have you debauched any person that was innocent be-
fore? havej you forced any person, or deluded any one by
deceitful promises, etc.? or designed or desired to do so?
How often? You are obliged to make satisfaction for the
injury you have done."

" Have you taught anyone evil that he knew not of before?
or carried any one to lewd houses, etc.? How often?"

Tage 216: "IX. Have you willingly taken pleasure in un-
chaste thoughts or imaginations? or entertained unchaste
desires? "Were the objects of your desires maids or married
persons, or kinsfolks, or persons consecrated to God? How
often?

"Have you taken pleasure in the irregular motions of the
flesh? or not endeavored to resist them? How often?"

" Have you entertained with pleasure the thoughts of say-
ing or doing anything which it would be a sin to say or do?
How often?"

292

" Have you had the desire or design of committing any
sin? Of what sin? How often?"

EXTRACTS FROM PETER DEN'S THEOLOGY.

DE SIGILLO CONFESSIONIS.

Quid est sigillum confessionis sacramentalis?
R. Est obligatis seu debitum celandi eu quze ex sacra-
mentalis confessione cognoscuntor. Dens, torn vi, p. 227. .

ON THE SEAL OF CONFESSION.

What is the seal of sacramental confession?
Ans. It is the obligation or duty of concealing those things
which are learned from sacramental confession. Dens, Vol.

VI, p. 227.
An potest dari casus, in quo licet frangere sigillum sacra-

mentale?

R. Non potest dari; quamvis ab es penderet vita aut
salus hominis, aut etiam interitus Reipublicae; neque sum-
mus Pontifex in es dispensare potest; ut provinde hoc sigili
arcanum magis liget, quam obligatis juramenti, voti secreti
naturalis, etc., idque ex voluntati Dei positiva.

Can a case be given in which it is lawful to break the
sacramental seal?

Ans. It cannot; although the life or safety of a man de-
pended thereon, or even the destruction of the common-
wealth; nor can the Supreme Pontiff give dispensation in
this; so that on that account this secret of the seal is more
binding than the obligation of an oath, a vow, a natural se-
cret, etc., and that by the positive will of God.

Quid igitur respondere debet Confessarius interrogatus
super veritate, quam per solam confessionem sacramentalem
novit?

R. Debet respondere se nescire lam, et si opus est, idem
juramento confirmare.

293

What answer, ought a confessor to give when questioned
concerning a truth which he knows from sacramental con-
fession only?

Ans. He ought to answer that he does not know it, and if it
be necessary to confirm the same icith an oath.

Obj. Nullo casu licet mentiri; atqui Confessarius ille men-
tiretur quia scit veritatem, ergo, etc.

R. Neg. min., quia talis Confessarus interrogatur ut
homo, et respondet ut homo; jam aritem non scit ut homo
illam veritatem, quamvis scint ut Dens, ait S. Th. q. II, Art.
1 ad 3, et iste senous sponte in est responsioni; nam quando
extra confessionem interrogatur, vel respondet, consideratur
ut homo.

Obj. It is in no case lawful to tell a lie, but that confessor
is questioned as a man, and answers as a man; but now he
does not know that truth as a man, though he knows it as
God, says St. Thomas (q. II, Art. 1, 3), and (hat is the
free and natural meaning of the answer, for when he is
asked, or when he answers outside of confession, he is con-
sidered a man.

Quid si directe a Confessario quaeratur, utrum illud scint
per confessionem sacramentalim?

R. Hoc casu nihil oportet respondere; ita Steyart cum
Sylvia; sed iDterrogatis rejicienda est tanquam impia rel
etiam posset absolute, non relative ad petititionem dicera;
ego nihil scio; quia vox ego restringet ad scientiam hu-
manam. Dens, torn, vi, p. 228.

What if a Confessor were directly asked whether he knows
it through sacramental confession?

Ans. In this case he ought to give no answer (so Steyart
and Sylvius), but reject the question as impious; or he
oould even say absolutely, not relatively to the question, I
know nothing, because the word I restricts to his human
knowledge. Dens, v. 6, p. 228.

DE ABSOLUTIONE COMPLICIS.

" Advertendum quod nullus Confessarius, extra mortis
periculum, licet alius harbent potestatem absolvendi a reser-

294

vatis absolvere possit ant valeat a peccato quolibet niortali
externo contra castitatem, complicem in codem secum pec-
cato."

Hie casus complicis non collocatur inter casus reservatos,
quin Episcopus non reservat sibi absolutionem, sed quilibet
alius Confessarius potest ab eo absolveie, prseterquam sacer
dos complex, lb. 6, 297.

ON THE ABSOLUTION OF AN ACCOMPLICE.

'* Let it be observed that, except in case of danger of
death, no Confessor, though he may otherwise have the
power of absolving from reserved cases, may or can absolve
his accomplice in any external mortal sin against chastity
committed by the accomplice with the Confessor himself."

This case of an accomplice is not placed among the reserved
cases, because the Bishop does not reserve the absolution to him-
self, but any other confessor can absolve from it, except the
priest, who is himself the partner in the act.

An comprehenditur masculus complex in peccato venereo
v. g. per tactus?

E. Affirmative, quia Pontifex extendit ad qualemcumque
personam.

Non requiritur ut hec peccatum complicis patratum sit in
confe'ssione, vel occasione confessionis; quocumque enim
loco vel tempore factum est, etiam antequam esset Confes-
sarius, facit lasum complicis. lb. 6, 298.

Is a male accomplice in venereal sin, to-wit, by touches,
comprehended in this degree?

Ans.. Yes; because the Pope extends it to whatsoever per-
son. It is not required that this sin of an accomplice be
committed in confession or by occasional confession; for in
whatever place or time it has been done, even before he was
her confessor, it makes a case of an accomplice.

Nota ultimo, cum restrictis nut ad peccata carnis poterit
Confessarius complicem in aliis peccatis, v. g. in furto, ho-
mocidis, etc., valide absolvere. Dens, torn, vi 298.

Lasfly, take note, that since the restriction is made to

295

carnal sins, the Confessor will be able to give valid absolu-
tion to his accomplice in other sins, namely, in theft, in
homocide, etc. Dens, v. 6, pp. 297-8.

After telling us, that in obedience to a Bull of Gregory the
Fifteenth, and a constitution founded thereon by Benedict
the Fourteenth, any priest is to be denounced who endeavors
to seduce his penitents in the Confessional, he asks the fol-
lowing question:

Confessarius sollicitavit poeuitentem ad turpiu, non in con-
fessionis, sed ex alia occasione extraordinaria, un est denun-

tiandus?

R. Negative. Aliud foret, pi ex scientia confessionis sol-
licitaret; quia v. g. ex confessione novit, illam personam
deditam tali peceato venero. P. Antoine, t. Iv, v. 480.

A Confessor has seduced his penitent to the commission
of carnal sin, not in coiafession, nor by occasion of confes-
sion, but from .some other extraordinary occasion, is he to be
denounced?

Ans. No; if he tampered with her from his knowledge of
confession it would be a different thing, because, for in-
stance, he knows that person, from her confession, to be
given to such carnal sins. P. Antoine, t. iv, p. 430.

Propterea monet Steysertius, quod Confessarius pceniten-
tem, que confitetur se peccasse cum sacerdote, vel sollicita-
tum ab eo ad tupiu, interrogare possit utrum ille sacerdos
sit ejus Confessarius. an in Confessione sollicitaveret, etc.

For which reason Steyart reminds us that a Confessor can
ask a penitent, who confesses that she has sinned with a
priest, or has been seduced by him to the commission of
carnal sin, whether that priest was her Confessor or had se-
duced her in the Confessional.

A denuntratio fieri debet, quando dubium est, utrum fuerit
vera sufficiens sollicitatio ad turpiu?

R. Ruidam negant, sed Card. Cozza cum aliis quos citat,
dub. 15, affirmat, si dubium non sit leve, dicens examen illud
relinquendum Episco sive Ordiuario. Dens. t. vi. p. 301.
Ought the denunciation be made when there exists a

29fi

doubt whether the solicitation to carnal sin was real and
sufficient?

Ans. Some say, No; but Card. Cozza, with others whom
he cites, doubt 25, says, Yes, if the doubt be not light, add-
ing that the examination of the matter is to be left to the
Bishop or the Ordinary. Dens, v. vi, p. 301.

DE MODO DENUNTIANDI SOLLICITANTEM PR^FATUM.

Primus modus conveniens est, si ipsa persona sollicitata
immediate, nulli, alteri revelando. accedat Episcopum sive
Ordinarium. 20. Potest Episcopo scribere epistolam clau-
sam et signatam sub hac forma: "Ego Catharina N., hab-
itans Mechlina? in platea, N., sub signo N.. hisce declaro me
6 Martii, anno 1758, occasione confessionis fuisse sollicita-
tum ad inhonesta a Confessario N. N., excipiente confes-
siones Mechlina3, in Ecclesia N. quod juramento confirmare
parata sum*" Dens, torn, vi, 302.

ON THE MODE OF DENOUNCING THE AFORESAID SEDUCER.

The first and most convenient mode is this. If the person
upon whose chastity the attempt had been made, would
proceed herself to the Bishop or to the Ordinary, without
revealing the circumstance to any one else. 2. She can
write a letter closed and sealed to the Bishop in the fol-
lowing form: "I, Catherine N., dwelling at Mechlin, in the
street N., under the sign N., by these declare that I, on the
6th day of March, 1758, on the occasion of confession, have
been seduced to improper acts by the Confessor N. hearing
confessions at Mechlin, in the Church N., which I am ready
to confirm on oath.

3. Si autem scribere noqueat, similis epistola scribatur
ab alio v. g. a secundo Confessario cum licentia peaeuitentis,
•et nomen paeuitentis seu personae sollicitantis, experimatur
ut supra; sed nomen Confessarii solicitantis ut occultum
maneat scribenti, no exprimatur, verim a tertio aliquo, rei
ignaro, in chartula aliqua nomen ejus scribatur snb alio prae-
texta; qnas chartula epistolae praefatae includatur.

297

3. But if she [cannot write let a similar letter be written
by another, namely, by a second Confessor, with the license
of the penitent, a'id let the name of the penitent or person
seduced be expressed as above, but let the name of the se-
ducing confessor, in order that it may remain a secret to the
writer, be not expressed, but let his name be written under
a different pretext, by some third peroon ignorant of the cir-
cumstances, on some scrap of paper, which may be inclosed
in the aforesaid letter.

In hoc casu (denunciationis) tamen quidam putant mode-
randum, et considerandas esse circumstantias frequentise, pe-
ricnli, etc. Dens, torn vi, y. 301.

In this case (of denouncing), however, some are of opinion
that moderation must be observed, and that the circumstances
of frequency of danger, etc., must be considered. Dens, vol.
vi, p. 301.

Momentur interea Confessarii, ut mulierculis quibuscum-
que accusantibus priorem Confessarium, fidem leviter non
adhibeant; sed prius scruteutur accusationis tinem et causam,
examinent earum mores, conversationem, etc. lb. vi, 302.

In the meantime, Confessors are advised not lightly to give
to any woman whatsoever accusing their former Confessor,
but first to search diligently into the end and cause of the
occasion, to examine their morals, conversation, etc.

Quocirca observa, quod' quaecumque persona, quae per se
vel per alium, falso denuntia sacerdotem tanquam solicita-
torem, incurrat casum reservatum suinmo Pontifici. Ita
Benedictus XIV, Constit. Sacramentum Pcenitent, apud An-
toine, p. 418.

For which reason observe, that whatever person, either by
herself or another, falsely denounces a priest as a seducer,
incurs a case reserved for the Supreme Pontiff. Thus Bene-
dict XIV, in the Constitution, called "Sacramentum Pceui-
tentiav'' in Antoine, p. 418.

Benedictus XIV, in Constit. citata numero 216, reservavit
sibi et successoribus peccatum falsas denuntiationis Confes-
sarii sollicitantis ad turpiu. Dens, torn, vi p 303.

298

Benedict XIV, in the Constitution, cited in No. 216, re-
serves to himself and his successors the sin of falsely de-
nouncing a Confessor for seducing his penitent to commit
carnal sin. Dens. vol. 6, p. 303.

AUoquium pullre est occasio proximo illi qui ex decern
vicibus bis vel ter solet cadere in peccatum carnis vel in de-
lectationem carnis deliberatam. lb. vi. 185.

Speaking to a girl is a proximate occasion (of sin) to hini*
who, out of every ten times, is wont to fall twice or thrice
into carnal sin, or into deliberate carnal delight. lb. vi 185.

Freqnentatio quotidiana tabernse aut puellas censetur esse
occasio proxima respectu ejus, qui ex ea bis vel ter inmense
prolabitur in simile peccatum mortale. Vol. vi, p. 175.

Daily frequenting a tavern or a girl is considered a proxi-
mate occasion (of sin) in respect of him, who, on that ac-
count, falls twice or thrice a month into like mortal sin.
Vol. vi, p. 185.

Idem resolvit P. DuJardin, p. 51, de administratione quo-
tidiana alicujus officii licet honesti, v. g. Medicii, Confes-
sari, Mercatoris, si inde quis bis terve per mensem deliberate
cadere solent, pag. 53, concludit Confessarium obligari ad
deserendum illud ministerium. lb. vi, 185.

P. DuJardin is of the same opinion (p. 51) respecting the
administration of any office, however honest; for instance,
of a physician, a confessor, a lawyer, a merchant, if any
should on that account be accustomed to fall deliberately
two or three times a month; and in page 53 he concludes
that the Confessor is bound to desert that ministry. Vol. vi,
p. 185.

Obj. Confessarius ille occupatus in nrinisterio audiendi
confessiones r.dsissimo cadit comparative ad vices, quibus
non cadit; ergo miuisterium audiendi confessiones respectu
illius non est occasis proxima.

Nego cons, quia ille, licet non comparative, absolute fre-
quentur cadit; qui enim per singulos menses committeret
duo rel tria injustae, diceretur absolute frequentur commit-
tere homiocidium, ille Confessarius toties accidit animam
suaui ergo. Dens, torn, vi, p. 185.

299

Obj. That Confessors every day occupied in the ministry
of hearing confessions falls very seldom in comparison with
the times he does not fall; therefore, the ministry of hearing
confessions is not with respect to him a proximate occasion
(of sin).

Ans. I deny the consequence, because he, though not
comparatively, does, however, absolutely fall frequently, for
he who would commit two or three unjust homicides every
month should be s-aid absolutely to commit homicide fre-
quently, so often does that Confessor slay his own soul-
Dens, v, vi, p. 185.

de jcstis causis permittendi motus sensualitatis.

Justu Causa est Auditus Confej-sionum.

Quanta debet esse causu, ob quam quis se possit habere
permissive ad motus inordinatus, sic ut illi motus non cen-
seantur voiuntarii nee calpabiles?

R. Debet esse tanta ut cum sus effectu bono in his cir-
cumstantiis prsealent istis motibus seu effectui malo, juxta
regulam. N. 15 explicatuin. Vol. i, p. 315.

on just causes fob permitting motions of sensuality.

Hearing of Confession is Just Cause.

How great ought to be the cause for which one can hold
himself permissively with regard to inordinate motions, so
as that they may be considered neither voluntary nor cul-
pable?

Ans. It ought to be so great as to prevail with its good
effect in its circumstances, over those motions or the bad
effect, according to the rule explained in No. 15, vol. i
p. 315.

Hujusmodi justae causa? sunt auditis confessionum, lectio-
casuum conscientas pro Confessario, servitum necessarium
rel utile PrEestitum infirmo. Vol. i, p. 315.

Just causes of this sort are the hearing of confessions, the
reading of cases of consciencs drawn up for a Confessor,
necessary or useful attendance on an invalid. Vol. i, p 315.

300

Jaeta causa facere potest, ut opus aliquod, ex quo motus
oriuntur, non tan tam lidte incoetur, sed etiam licite con-
tinuetur; et ita Confessarius ex auditione Confessionis eos
percipiens, non ideo ab auditione abstiuere, debet, sed jus-
tacse habet perseverandi rationem, modo tamen ipsi motus
illi semper displiceant, nee inde oriatur proximum periculum
cousensas. Dens, torn, i, p. 315.

The effect of a just cause is such that anything from
which motions arise, may be not only lawfully begun, but
also lawfully continued, and so the Coufessor receiving those
motions from the hearing of confessions ought not on that
account to abstain from hearing them, but has a just cause
for persevering, providing, however, that they always dis-
please him, and there arise not therefrom the proximate
danger of consent. Dens, v. i, p. 315.

In omni peccato carnali circumstantia conjugii sit experi-
menda in confessione. Vol. vii, p. 167.

In every carnal sin, let the circumstance of marriage be
expressed in confession.

An aliquando interrogandi sunt conjugali in confessione
circa negotionem debiti?

R. Affirmative draasertim mulieres, quae ex ignorantia rel
prae pudore peccatum istud quandoque reticent; verum non
ex abrupto, sed prudenter est interrogatio instituenda v. g.
an cum marito rixatas sint, quae hujusmodi rixarum causa;
num protu talem occasionem maritis debitum negarint;
quod si se deliquisse fateantur, caste interrogari debent, an
nil secutum fuerit continentiae conjugali coutrarium, v. g.
pollutio, etc. Vol. vii, p. 167.

Are the married to be at any time asked in confession about
denying the marriage duty?

Ans. YES! particularly the WOMEN,* who through ig-

* Women. —The following passage is taken from the Moral Theology
in which the young priests are lectured in Maynooth; the reader will
perceive that it is almost word for word the same as selected from
Peter Den's:

Quaeres 1. An teneantur coujuges reddtre debitum?

301

norance or modesty are sometimes silent on that sin; but
the question is not to be put abruptly, but to be framed
prudently; for instance, whether they have quarreled with
their husbands; what was the cause of the quarrels; whether
they did upon these occasions deny their husbands the mar-

R. Tenere utramque conjugem sub mortali injustitae peccato com-
parti reddere debitum, dum rel expresse rel tacite exigitur, nisi le-
gitima catsa de negandi interveuerit. Id constat, ex S. Pauls. 1 Cor-
inth, vii.

Dixi autem 1. Utramque Conneugem tebjt, in eo eniru pares sunt
ambo con j ages, ut palet ex verbis Apostoli.

Dixi eos teneri sub peccato mobtali, quin res est per 6e gravis, cum
jnde nascanturrixaeodia dissensiones parsaque debito fraudata incon-
tinentia periculo exponatur, quod letbale est Hine Parochus aut per
se in Tribunali Pcenitentiae aut saltern, et quidem, aliquando pruden-
tius prise matris ministerio, adocere debet sponsas, quid in hac parte
observandum sit. Cum verro mulieres ejusmodi peccata in confessione
sacramentali prse pudore ant ignorantia non raro reticeant expedit ali-
quando de iis illas interrogare, sed cante et prudentur, non ex abrupto;
v. g. ioquiri potest an disidia fuerint inter earn et conjugem, quae
eorum causae qui effectus, an proptere ruarito denegaverit quod ex con-
jugii legibus ei debetur.— [Maynooth Class Book, Tract de Matrimo,
p. 482.]
Are man and wife bound to render each other matrimonial duty?
Am. Each is bound under a mortal sin of injustice to render matri-
monial duty to his or her partner, whilst it is expressly or tacitly re-
quired, unless there should occur a legitimate reason for refusing.
That is manifest from St. Paul, 1 Corinth., chap. vii.

But I have said that each is bound, for in this affair both man and
wife are equal, as is clear from the words of the Apostle.

I have said, in tiie second place, that they are bound under mobtal
bin, because it is a weighty affair in itself, since it the active cause of
quarrels, hates, dissensions, and since the party defrauded of duty is
exposed to the danger of incontinence, which is a deadly sin ; hence
the parish priest, either himself personally in the Tribunal of Pen-
ance (the Confessional), or least (and sometimes more prudently) by
the agency of a pious matron, ought to inform married persons, and
pabticulablt mabbied women, of what they should observe with re-
pect to this matter. But since women through modesty or ignorance,
not unfrequentlv conceal sins of that sort in sacramental confession,
it is expedient sometimes to interrogate them regarding those sins,
but cautiously, prudently, not abruptly ; for instance, it may be asked

302

riage duty; but if they acknowledge they did upon these oc-
casions deny their husbands the marriage duty; but if they
acknowledge they have transgressed, they ought to be asked
chastely, whether anything followed contrary to conju-
gal continence, viz: POLLUTION,* etc.

Hine uxor se accusans in confessione quod negaverit ad-
bitum interrogatur, un maritus ex pleno rigore juris sui id
petiverit; idque colligetur, ex eo, quod petiverit intanter,
quod graviter fuerit offensus, quod, quod aversiones rel alia
mala sint secuta, de quibus etiam se accusare debet, nuia
f uit eorem causa; conti a si confiteatur rixas rel aversiones
adversus maritum interrogari potest; an debitum negaverit?
Dens, vii, p. 168.

Hence let the wife, accusing herself in confession of hav-
iug denied the marriage duty, be asked whether the hus-
band demanded it with the full rigor of his light; and that
shall be inferred from his having demanded it instantly,
from his having been grievously offended, or from aversions
or any other evils haviug followed of which she ought also
to accuse herself, because she was the cause of them; on
the other haud, if she confess that there exist quarrels and
aversions between her and her husband, she can be asked
whether she has denied the marriage duty. Dens, vii, p. 168.

whether there have been any dissension between her and her husband;
what was the cause and what the effect of them— whether she has on
that account denied to her husband what is due to him by the laws of
marriage.— [Maynooth Class Book, p. 482.]

Notatur, quod pollutio in mulieribus quando que pessit perfici ita nt
semen non effluat extra membrum genitale ; indicium istius allegat
Billuart, si scilliclt mulier sentiat seminis resolutionem cum magno
voluptudis sensu qua completa passio satiatur. Dens, torn, iv, p. 363;

* It is remarked that women may be guilty of perfect pollution even
without a flow of their semen to the outside of the genital member
(the passage), of which Billuart alleges a proof, if, for instcnce, the
woman feel a resolution (loosening) of the semen with a great sense
of pleasure, which being completed, hek passion is satiated.

303

Variis niodis peccari potest contra bonum prolis, scilicet.*
Io pecant viri, qui committat peccatum. Her et Onan

quos, quia rein banc detestatem fecerunt interfecit Dominus

Genesis 38.

Sin can in various modes be committed against tbe good of

tbe offspring. 1st, tbe men sin wbo commit tbe sin of Her

and Onan, whom because they did tbis detectable thing the

Lord slew. Genesis xxxviii.

2. Pecant uxores, quae potionibus foetus conceptionem
impediunt, ant susceptum visi semen ejoiunt, rel ejicere
conantur. Dens, torn. 7, p. 165.

2. The wives sin wbo prevent the conception of tbe
foetus with potions or eject, or endeavor to eject, the seed
received from the man. Dens, v. vii, p. 165.

Notent hie Confessarii, quod conjugati, ne proles nimium
multiplicentnr, aliquando committant detestabilein turpitu-
dinem Her et Onan, circa quod peccatum examinaudi sunt.
Dens, torn. l,p. 172.

Here let tbe Confessors take note, that the married, lest
their children multiply too fast, sometimes commit a de-
testable turpitude like that of Her and Onan, about which

sin THEY ABE TO BE EXAMINED. DeiW, V. vii, p. 172.

Ne Cjnfessaviu3 haereat iuers in circumstantiis alicujus
peccati indagandis, in promptu habeat hunc circumstan-
tiurum:

Quis, quid, ubi, quibus, auxiliis, cur, quomodo, qnando?
Dens, torn. 5, p. 123.

Lest tbe Confessor should indolently hesitate in tracing
out the circumstances of any sin, let him have the following
versicle of circumstances in readiness:

*Quid est borram prolis?

R. Legitima prolis generatio et ejusdem inveri Dei culta educatio.
Dens, t. 7, p. 16i.

What does the good of the offspring mean ?

Ans. It means the legitimate generation of the offspring, and the
education of the same in the worship of the true God. Dens, v, vii,
p. 146.

304

Who, which, where, with, why, how, when? Dens, v. 6,
p. 123.

An Confessarius protest absolvere sponsam dug cognoscit
ex solo confessione sponsi, quon sponsa in confessione re-
ticeat fornicationem habitam cum sponso?

R. Varsas reperio opiniones; La Croix, lib. G. p. n.
1969, existiinat sponsam non esse absolvendam, sed dissim-
alanter dicendum; Miseriatur tui, etc., ita ut ipsa ignoret
sibi abslutisnem negari.

Can a Confessor absolve a young woman going to be mar-
ried, whilst he knows solely from the confession of the be-
trothed husband that she does not disclose in her confes-
sion the fornication she has been guilty of with her be-
trothed?

Ans. I find various opinions: LaCroix thinks that she
ought not to be absolved; but that the Confessor should
dissemble, and Miseriatur, tui, etc., so that she may not
know that absolution has been denied her.

Prudentes Confessarii solent et statuunt regulariter in-
quirere ab omnibus sponsis, utrum occasione futuii matri-
monii occurrint cogitationes quiedam inhonesta? Utrum
permisciunt oscula, et alias majores libeitates, ad, invicem
exeo, quad forte putaverint jum sibi plnra licere?

Prudent Confessors are wont and lay it down regularly to
ask from all young women going to be married, whether
from occasion of their approaching marriage there occurred
to them any improper thoughts? Whether they permitted
kisses and other greater alternate liberties, because perhaps
they thought greater freedoms would soon be allowed them?

Cum verecundia solent magis corripere sponsum, ut sponsa
postea confidentius exponat, quod novit jam esse notum
Confessario.

And since the young woman is more under the influence
of modesty, we are wont for that reason to hear the be-
trothed husband's confession first, that she may afterwards
more confidently reveal to the Confessor what she knows to
be known to him.

305

Addunt aliqui, sponsani qui prius confitetur, posse, induci;
ut dicat sponsae, se peccatum illud aperte esse confessum.
Post confessiouem sponsae id non licet ainpliue. Dens, torn.
6 pp. 239-40.

Some divines add that the betrothed husband who makes
his confession first, can be induced to tell her that has openly
confessed that sin. After the young woman's confession
that would be no longer in the Confessor's power. Bens, v.
6, pp. 289-40.

An licita est delectatio morosa de opere jure naturae pro-
hibitio, sed sine culpe formuli hie et nuc posito, v. g. delec-
tatio de pollutione nocturno involuntaria?

R. Neg. quia objectum delectationis est intrinsecus ma-
lum, adeoque deliberate delectatio de ea est mala. Vol. I,
p. 326.

Is morose delight allowed on a thing prohibited by the
law of nature, but here and now having taken place without
a formal fault, for instance, delight on nocturnal involuntary
pollution?

Ans. No; because the object of the delight is intrin-
sically bad, and therefore deliberate delight respecting it is
also bad.

Multi tamen, ut Salmauticenses, Vasquez, Billuart, An-
toine, etc., putant quod licet illicitum sit delectari de homi-
cidio, ebrietate, etc., involuntarie commissis, illicitum tamen
non sit, obfinem conum de pollutione mere naturali et in-
voluntaria delectari; rel affectu simplici et inefficaci earn de-
sideare.

Hujus sententiae etiam est S. Antonius, parte 2, tit. 6,
cap, 5.

Many, however, as Salmauticenses, Vasquez, Billuart, An-
toine, etc., think that, although it is unlawful to delight on
homicide, drunkenness, etc., involuntarily committed,, it is
not unlawful, however, on account of the good end, to de-
light on merely natural and involuntary pollution or to de-
sire it with a simple and inefficacious affection.
13*

306

Of this opinion also is Saint Anthony, part 2, tit. 6,
chap. 5.

Decitur " affectu simplici et inefficaci;" quia si desidere-
tur efflcacita, ita ut ex desiderio pollutis causetur, rel media
ut eveniat, adhibeantur, certum est juxta onines quod pol-
lutis mere naturalis et involuntaria nullo jure prohibeatur;
cum sit effectus mere naturalis seu mera naturae evacuatio,
ut sudor, saliva, etc., ac proindene quidem materialter seu
objective, mala, unde illam ut talem inefflcacdter velle non
est peccatum. Dens, i, pp. 826-7.

They say "with a simple and efficacious affection," be-
cause if it be desired efficaciously so as that pollution be
caused by the desire or means employed that it may happen,
it is certain according to all a mortal sin. The reason of
these authors is, that pollution merely natural and involun-
tary is prohibited by no law; since it is merely a natural
effect, or a mere evacuation of nature, like sweat, saliva,
etc., and, therefore, it is by no means materially or objec-
tively bad; whence it is not a sin to wish for it ineffica-
ciously as such. Dens, v. i, p>p. 326-7.

Quid est morosa delectatis?

R. Est volunturia complacentia circa cbjectum illicitum
absue voluntate implendo seu exeqnendo opus. Vol. 7, pp.
318-19.

What is morose delight?

Ans. It is a voluntary complacence about an illicit object
without a wish of performing or executing the work.

Vocatur "morosa" non a mora temporie, quo durat; nam
unico instanti perfici potest; sed a mora rationis, quae de-
lectationem hanc postquam earn advertit, repellere negligit;
et sic ratio est in mora fungendi sno officio. Potest etiam
dici morosa quia ratio ei immoderatna ab que voluntate pro-
cendi ad ipsum opus. J, 318-19.

It is called "morose," not from the delay (mo'-a) of time
during which it lasts, for it may be complete in an instant,
but from the delay of reason, which neglects to repel this
delight after it has perceived it; and thus i eason delays in

307

discharging its own office. It can also be called "morose,"
because reason dwells on it without a wish of proceeding to
the work itself.

In qua materia hace delectatio locum habet?

R. Quamvis delectatio morosa frequentius contingat circa
venera, locum famen habere potest in quacumque materia,
ut cica furtum, pugnam, vindictam, etc. Dens, t. i, p. 319.

In what manner does this delight take place?

Ans. Although morose delight more frequently happens
about venereous matters, however it can take place in auy«
matter whatsoever, as about theft, about fighting, about re-
venge, etc. Dens, vol. i, p. 319.

An persona conjugata peccat delectando veneree de copula
vel tactibus cum comparte habitis ant habendis, si compars sit
absens tempore delectationis infirma, etc., adeo ut copula
hie et nunc sit impossibillis?

R. Si delectando se exponat periculo pollutionis, certo pe-
cat mortaliter, contra castitatem et etiam contra justitiam . S i
vero absit periculum pollutionis, Sanchez, Sylvius, Steyasrt,
et Daelman, earn a mortali libelant, quia houestas status
matrimorjalis videtur talem delectationem a mortali excusare.
Alii tamen probabilius similem delectationem consent mor-
tulem ut Navarrus, Billuart, Collet, Antoine, etc. Bens, torn,
i, p. 331.

Does a married person sin in delighting venereously on
copulation or on touches, which she has had or is to have,
if at the time of the delight her partner be absent or infirm,
•tc, so as that copulation be here and now impossible?

Ans. If in delighting she expose herself to the danger of
pollution, she certainly sins mortally against chastity, and
also against justice. But if there be no danger of pollution,
Sanchez, Sylvius, Steyart and Daelman free her from mor-
tal sin, because the honesty of the matrimonial state seems
to excuse such delight from mortal sin. Others, however,
as Navarrus, Billuart, Collet and Antoine, etc., think with
more probability, that such delight is a mortal sin. Dens, v
i, p. 331.

308

An quis piam voto castitatis obstrictus faeit contra suum
votum, si aliis personis liberis sit causa libidinis, v. g. si con-
sulat ut illi inter se fornicentur?

R. Peccat peccato scandali, et fit reus fornicationis, ali-
orum; verumtarnen non videtur violare votum proprium
mere ob fornicationem aliorum, si absit complacentur pro-
pria, quia non vovit servare castitatem alieuam, sed pro-
priam, sicuti conjugatus id cousulens non peccat contra
fidem matrimonii sui. Vol. iv, p. 360.

Does any one bound by a vow of chastity act against his
vow if he be the cause of lechery to others, who are free
from such vows; for instance, if he advise others to commit
fornication with one another?

Ans. He is guilty of the sin of scandal, and stands ar-
raigned of their fornication; however, he does not seem to
violate his own vow merely on account of the fornication of
others, if he feels no complacency himself; because he has
made no vow to preserve the chastity of others but his own,
just as a married man advising it does not sin against the
faith of his matrimony. Vol. iv, p. 360.

Obj. Vovens castitatem vovet non co-operari aut consen-
tire alii peccato contra castitatem.

R. Id negatnr. Dens, torn. 4, p. 360.

Obj. He that makes a vow of chastity vows not to co-
operate with or consent to any sin against chastity.

Ans. That is denied. Dens, v. iv, p. 360.

Quantum est peccatum exercere actum conjngalem ob so-
lam voluptatem?

R. Cum S. Aug. et S. Thorn. Supp. p. 49 a. 6, in corp
esse solumrnodo ex natura sua veniale; quia haeretur, ut
snpponitur, iu tra limites legitimi matrimoni; potest tamen
esse mortale ratione finis, vel aliarium circumstantiarum ;
puta v. g. vir ita volnptate captus sit, ut accedens ad uxo-
rum, paratus sit ad earn accedere, licet, uxor non foret, vel
si tempore actus conjugalis affectum et delectationem habeat
erga aliam, cujus etiam qualitates tunc erunt iu confessione
expriuienda, puta quod sit conjugate, consanquiula, ete.,

309

idque prrecipue est cavendum in bigamis, no dnm copnlatar
conjugi secuuda?, afifectum ponat in priori. Vol. vii, p. 182.

How great is the sin to exercise the conjugal act solely for
pleasure?

I answer with St. Augustiue and St. Thomas (Supp. 40,
etc.), that it is only venial in its own nature, because it is
fixed, as is supposed, within the limits of legitimate matri-
mony, however it may be a mortal siu by reason of the
end, or other circumstances; suppose, for instance, if the
man were so seized with pleasure, that going to his wife, he
were ready to go to her, though she were not his wife, or if,
at the time of the conjugal act, he have his affection and de-
light towards another, whose qualities also (i. e., as well as
the foregoing circumstances) shall then (in that case) be
expressed in confession, suppose that she is married, that
she is his blood relation, etc., and this is particularly to be
guarded against in those who are married a second time, lest,
while he is copulating with his second wife, he may fix his
affection on the fiivt. Vol. vii, p, 132.

An licet actum conjugalem exercere partial ob debitum
finem puta generationem prolis et partita ob delectationem?

E. Negative, quia tunc finis equidein partialiter est in-
ordinatu*, cum ex parte obediatur libidini, sicque partialiter
invertitur ordo a Deo et natura constitutus. Dens, t. vii,
p. 182.

Is it lawful to exercise the conjugal act partly for the due
end, namely, the generation of offspring, and partly for de-
light?

Ans. No; because then, indeed, the end is partially in-
ordinate, since in part obedience is given to lust, aud thus
the order appointed by God and by nature is paitially in-
verted. Dens, v. vii, p. 182.

An licitnm est petere debitum conjugale ex solo fine vi-
tandi propriam incontinentiam, non concurrente fine gen-
erationis prolis, vel redditionis dsbili?

E. Pontius cum multis* aliis affirmat, sed melius cum
SS. Augustino et Thomas videtur nrgatuni. Vol. vii, p. 183.

310

Is it lawful to ask conjugal duty solely with the end or
view of avoiding; incontinence in one's self, and without the
concurring end of generating offspring or of rendering duty?

Ans. Pontius and many others say Yes; but it seems bet-
ter to say No, with St. Augustine and St. Thomas. Vol. vii,
p. 183.

Conjugatis proponi potest: an pacifice vivient? An ho-
nesto modo utantur mntrimonia? An periculo pollutionis
sese exposerint? An proles Christiane educent?

To the married it can be proposed: Whether they live
peaceably? Whether they enjoy matrimony in an honest
way? Whether they have exposed themselves to the danger
of pollution? Whether they bring up their children like
Christians?

Circa qure specialiter examinari possunt adolescentes seta-
tis circiter viginiti annorum, sati vegeti et mundani, vel po-
tui dediti ?

R. Circa peccata luxuria3 primo per generales interroga-
tiones et a longinqus: v. g. an pcenitens frequentet personas
alterius sexus? Si concedat; an sint dicta quasd am verba
inhonesta? Quid secutum? etc. Si negat, potest inquiri:
an aliqunndo vexetur inhonestis cogitationibus vel somiuiis?
Si affirmet, ad interrogationes ulterioris progedi apostet. Vol.
vii, p. 134.

About what can young men be specially examined at the
age of about twenty years, sufficiently vigorous and like
many men of the world, or given to drink?

Ans. About the sins of luxury, first by general questions
and from afar; for example, whether the penitent frequents
persons of the other sex? If he allows that he does, whether
any improper words were said? What followed? etc. If he
answer in the negative, it can be asked, whether Le is at any
time tormented with improper thoughts or dreams? If he
says Yes, it is fit to proceed to other questions.

Eadem prudentise forma observabitur circa adolescentulam
vel mulierem comptam. Dens. t. 6, p. 134.

The same form of prudence shall be observed about a
young girl or a woman vainly decked. Dens. v. 6, p. 131.

311

DE PECCATIS CARNALIBUS CONJUGUM INTER SE.

Cerium est, conjuges inter se peccari posse, etiam graviter
virtutem castitatis, sive continenliee, ratione quarundam cir-
cumstantiarum; in particulari antem definire, quas sint mor-
tales, quae solum veniales, per obscurum est, nee eadem om-
nium sententia; ut vel ideo sollicite persuadendum sit con-
jugatis, ut recordentur se esse fillios sanctorum quos decet
in sanctitale conjugali filius procreare. Quidum auctores
circumstantius circa actum conjugalem praecipue observan-
das, exprimunt his versibns. Vol. vii, p. 186.

OF THE CARNAL SINS WHICH MAN AND WIFE
COMMIT WITH EACH OTHER.

It is certain that man and wife can sin grievously against
the virtue of chastity or continence, with regard to certain
circumstances relating to the use of their bodies; but to de-
fine particularly what are mortal, what only venial, is a
matter of very great difficulty, nor are all writers of one
opinion on the subject; so that, even on that account, the
married ought to be anxiously advised to recollect that they
are the children of the saints, and should therefore beget
ohildren in conjugal sanctity. The circumstances which are
chiefly to be observed in the performance of the conjugal
act, some authors express in the following verses ( Vol. vii,
p. 186):

' Sit modus, et finis, sine damno solve, cohasre.
Sit locus et tempus, tactus, nee spernito votum."

[These lines are so extremely obscene that we think it best
not to give them in English.]

Ergo debet servari modus, sive situs, quia dupliciter in-
vertitur. Io si non servetur defitum vas, sed copula, habe-
atur in vase, sed copula, habeatur in vase praepostero, vel
quocumque ali non naturali; quod semper mortale est spec-

312

tans ad sodomiam minorem, seu hnperfectam, idque tenen-
dum contra, quosdam laxitas, sive copula ibi consummetur
tive tantum in cboetur consumniimda in vase naturali. Vol.
vii, p. 186.

Modus sive invertitur ut servetor debitum vas ad copulam
natura ordinatum, v. g., si fiat accendo praepostero, a latere,
stando, vel si vor sit succumbus. Modus is mortalis est si
hide suboriatur periculum pollutionis respectu alterutrius
quando periculum; ne semen perdatur, pront saape accidit,
dum actus exercetur stando sedendo, aut viro succumbente;
si absit et sufficienter pjtaecaveatur istud periculum, ex
communi sententia id non est mortale; est que generatim
modus ille sine causa taliles corundi graviter a Confessaris
reprehendendus si tamen ob justain rationem situm natu-
ralem conjuges immuteut, secludaturque dictum periculum
nullam est peccatum, ut dictum est in numero 48. Vol. vii,
p. 186.

An uxor possit se tactibus exituare ad seminationem, si
a copula conjugali se retraxerit, maritus, postquam ipse
semiuavit sed antequam seniinaverit uxor.

E. Plurimi negant; eo quod, cum vir se retraxerit, actus
sit completus, adeoque ilia seminatis mulieris foret peccatum
pollutionis; alii vero affirmant; quia ista excitatio spectat ad
actiis conjugalis complimentum et perfectionem; excipeunt
tamen cosum, ubi periculem et perfectionem; excipeunt ta-
men casum, ubi periculum «st ne semen ad extra profudatur.
Vol. vii, p. 188.

Hanc posteriorem sententiam ad exorbitantes opiniones
laxiorum refert Henricus a S. Ignatio. Tom vii, p. 188.

Henricus, from St. Ignatius, refers this last opinion to the
exhorbitant opinions of the more lax divines. Vol. vii, p.
188.

313

EXTRACTS FROM BISHOP KENRICK'S THEOLOGY.

152. Fellatores vocat Martialis " lingua maritos et ore
moechos." (L., XI, epigr, 61.] Pessimatn hoc libidinis
genus mortale esse et naturae repugnare liquet. Rui linguam
mulieris os imittunt, in proximo pollutionis discriinine ver-
santur, et contra naturam voJuptatem quaerere connicuntur:
quapropter nequeunt a lethali eximi culpae, uisi obiter fiav
absque venerea delectatione. T. I., p. 1130.

VOLUME III, PAGE 308.

5 II. DE USU CONJUGII.

67. Conjugii usus, modo rationi convenienti, licitus est,
nam ex ipso Conditoris instituto fit ut maris et femnes con-
junctions genus propagetur humanum. " Situs naturalis
est, et mulier sit succuba, ut vir incubus; hie enim modus
aptior est effusione seminis virilis, et receptioni in vas fe-
mineum ad prolem procreandam. Situs autem innaturalis
est si coitus aliter fiat, nempe sedendo, stando, de latere, vel
prseposterc more pecudem, vel si vir sit succubus, et mulier,
incubus." L. vi, n. 917.

68. Si conjuges inccepta copula, ex mutus consensa co-
hibeant seminationem absque effusionis periculo, per se non
est peccatum mortale. ******

69. * ' Si vero fcemina jam seminaverit, vel sit in proba-
bili periculo seminandi, non poteni quidem vir data opera a
seminatione se retrahere. sine gravi culpa, quia tunc ipse
est causa, ut sement uxoris prodigatur." L. vi, n. 918.

70. Si vir jam seminaverit, femina retrahendo se a semi-
nando plerisvue videtur peccare lethaliter, quia juxta plures
utrumque semen ad generationem requiritur.

73. Peccat mortaliter vir copulam inchoando in vase
14

314

debito earn consummet. Ita communias et verius sentiunt
theologi. "Ratio quia ipse bujusmodi coitus (etsi absque
seminatione) est vera sodoraia, quam-vis non consummata,
sicut ipsa copula in vase naturali murieris alienae est ver
fornicata licet non adsit seminatio." Virilia perfricare circa
vas praeposterum uxoris est etiam mortale; "ratio est quia
saltern talis tactus non potest moraliter fieri sine afftu so-
domitico." L. vi, n. 616,

79. In loco sacro copula habenda non est, extra necessi-
tatem, quae contigit exercitu in ecclesia diversante.

81. Coire tamen cum praegnante S. Alphonso videtur culpa
venialis, " nisi adsit periculum incontinentiae vel alia honesta
casa." S. Alph. i, vi, n. 924.

92. Non debet vir jejuniis nimiis se reddere impotentem,
nee mulier jejunando fieri nimis deformis, ades ut earn vir
aversetur.

95. Si actus sit venialiter nialus S. Alpbonsus sic dis-
tinguit: "actus est illicitus ex parte petentie, puta si petat
ob voluptatem, vel alium finem leviter malum, vel die quo
vult Eucbaristian accipere, tunc tenetur reddere; quia cum
actus sit per se bonestus, tenetur ex juslitia ad reddendum,
etiamsi exigens peccet graviter in petendo, ut diximus.
N. 944, Dub. 1. Si vero actus est venialiter illicitus ex
parte ipsius actus, copulae, ut si petatur situ innaturali, vel
tempore menstrui, aut puerperii tunc quando adest justa
potest quidem reddere, cum quaelibet justa causa excuset a
veniali. Justa autem causa erit, v, g., ne incurrat indigna-
tionem alterius, sive rancorem illius quodammodo notabilem,
et non possit cum commode avertere. *******
Dixi potest reddere, sed non tenetur, quia licet vinculum jus-
titiae fortius sit vinculo cbaritatis, attamen cum actus, sit
tali modo per se illicitus, alter non babet jus ad ilium."
L. vi, n. 946.

96. Si bomo extra vas seminaturus noscatur, utrum uxor
possit eum excipere iuquiritur. Equidem constat earn non

315

posse id consilii, quam detestandum, sit, probare; sed ex-
cusant earn pluses, eum excipientum; quia copula inchoata
per Caaterum quoties cutnque possit precibus et monitis eum
inducere ut coitum integrum habeat, videtur teneri; nee
facile excusatur si ipsa absque gravi causa petat debitum,
quando novit eum ita rem habiturnm, nam ex caritate ten-
etur impedire peccatum viri: "Justam autem causam habet
petendi, si ipsa esset in periculo, incontineniae, vel si deberet
alias privari suo jure petendi plusquem semel, vel bis, cum
perpetus scrupulo an ei sit satis grave incommodum, vel ne,
nunc se continere." L. ui, n. 947.

97. Non tenetur reddere debitum conjuji gui remisit jus
suam, v. g., castitatem vovendo ex consensu mutuo. Quod
so ita eo senserit, ut non cesserit suo juro, tunc instanter
petenti videtur reddendum, quam per se debealur, et alter
suo jure non ceciderit bono voluntodis proposito. Amenti
reddendum non est debitum, quam dominii usus ratione in-
digeat. Altamen si non sit omnino mente captus, licet
ei petento obtemperare praesestim ne prodigatur semen,
quando ex cita nullum incommodum grave timendum sit.
Cum muliere ameute non licet corie, nisi sterili, noscatur,
proli enim inferretur damnum. Peccaret qui conjuges
amentes conjungeret ad copulam, quam proles carreret ne-
cessaria educatione.

98. Non tenetur conjux debitum reddere alteri adulterii
reo, fides enim semel fructa alterum obligatione solvit, ma-
nente tamen conjugii vinculo. Igitur si de delicto constet
vel vehementia sint ejus indicia culpanda non est uxor quae
renuit subesse murito.

99. Erbio non tenetur conjux morem quere, caret enem
usu ratiouis, qui ad exercendum dominium requiritur. Quod
si non adeo ebrires sit ut nequreat rem habere, licet utique
obtemperan, quamvis vix teneatur. Ad impiendum dissidia
rixas, et blasphemias plerumque oportet pretenti acquiescere:
quod si contigat effundi extra vas semen, id ebrio imputan-
dum erit.

316

100. Qui ob incestum privatus est jurepeteudi debiti, ten-
etur nihilorainus ad reddendum; nee enim alter ob ejus cnl-
pam puniendas est. Qui castitatem vovit, absque conjugis
consensu, paniter teuetur reddere, qua*nvis nequeat petere,
nam eon potuit conjugis jus afficere suae volentatis proposito.

101. Conjuges tenentur ad reddendum debitum cum levi
suo incommodo et damno, nam conjugio inendo, se obli-
garunt ad ea quae huic insunt. Si contingat alterutrnm
morbo aliquo laborare, qui contagiosus non sit, non debet
alter ejus effugere consortium, nam et leproso debitum red-
dendum est. Quod si infectio timenda sit, ex medicorum
judicio, vel si conjux sanus vehementur abhoreat ab alterius
consortio, execusandus videtur, impossibilium enim nulla est
obligatio.

103. Uxor quae experta est se non posse parere absque
vitae periculo, non tenetur reddere debitum, nam cum tanto
sui detrimento nequit obligari : attamen potest reddere, nam
licet illi se objicere periculo quod ex sui conditione oritur,
prassertim si id ad vitandam sui, vel conjugis incontinentiam
necessariam sit. Si semper pariat filios mortuos, plures
dicunt earn posse reddere, quamvis non teneatur, nam
praestet infasites esse, etram cum peccato originis, quam non
esse, et per accidens eorum mors contigit, quam conjugii
usus per se licitus sit. Ego distinquendum preto. Si foetus
mors in utero contigat, vel alias, absque actu cbirurgi vitam
tollentis, uti que videtur licere uti matrimonio, etsi praevi-
deatur eveutura: sed si fcetam forcipibus tollendum constei,
dubitari posset utrum liceat conjugis uti, cum tanto prolis
detrimento. Equidem optandum ut abstinerent conjuges;
sec quam incontinentiae sit periculum, excusari forsan po-
terunt, chirurgorum permitttentes arbitrio, quomodo cum
uxore parturiente agendum sit. T. Hi, p. 317.

104. Uxor quae in usu matrimonii se vertit, ut non re-
cipriet semen, vel statim post illud exceptum surgit, ut ex-
pellatur, lethaliter, peccat; sed opus non est ut din resupina
jaceat; quam matrix brevi semen attrabat, et mox arctissime

317

clandatur. Puell<E vim patenti licet se vertere, et conari ut
non accipiral semen, quod injuria ei immittitur; sed excep-
tum non licet expellere, quia jam possessionem pacificam
habet, et hand absque injuria ejiceretur. T. in. p, 317.

105. Conjuges senes plerumque cocunt absque culpa, licet
contingat semen extra vas effundi, id enim per accidens fit
ex infirruitate naturae. Quod si vires adeo sint fractae ut
nulla sit seminandi intra vas speo, jam nequeuut conjugii
uti. T. Hi, p. 317.

106. Tactup, aspectus, et verba turpia inter conjuges,
directa ad copulam, permittuntur, quia veluti media sunt ad
finem licitum adhibita. Hinc licet illis se invicem ita ex-
citare ut copulam facilius perficiant. Quae antem ad copulam
non referuntor, et solius voluptatis causa fiunt, non exce-
dunt culpam venialem, si tactus per se non sit valde fcedus,
et si non adsit periculum pollutionis, Equidem status con-
jugalis jure censetur haec pleraque quaodmmado cohones-
tare, et gravem anferre turpitudinem ; secus plurimis scru-
pulisque foret obnoxisus. " Et hoc " inquit S. Alphonsus,
" etiamsi copula tunc ipsis esset vetita ob morbum, vel esset
impossibilis ob impotentiam quae snpervenisset," L. vii,
933. Quod si quis voto castitatis se ligasset, tunc plane
forent ilia omnia mortalia. Si impedimentum copulae pro-
veniat ex afnnitate vel cogatione spirituali, etiam tunc tac-
tus hujusmodi excusari possunt a mortali, quam poena legis
sit strictae interpretationis. T.iii, pp. 317-18.

107. Quand periculum pollutionis in se, vel in altero prae-
videtnr, aiflficilisis excusantur tactas husmodi a gravi pec-
cato, praesertim si videantur inchoata quaedam pollutio
("prout esset digitum morose admovere intra vas iemin-
eum.") S. Alphonsi judicum damus. "Puto probabilus
decendum, quod actus turpes inter conjuges cum periculo
pollutionis, tarn in pretente quam in reddente, sunt mor-
talia, nisi habeantur, ut conjuges se excitent ad copulam
proximo secuturam, quia cum ipsi ad copulam jus habeant.
habent etiam jus ad tales actus, tametro pollutio per acci-

318

dens copulam praeveniat. Actus vero pudicos etiam censeo
esse mortalia, is fiant cum periculo pollutionis in se, vel in
altero, casu quo habeantur absolain votuptatera, vel etiam
ob levem causam : secus si ob causam graveni, puta si ali-
quando adsit urgeno causa ostendendi indicia affectus ad
i'ovendum muturem amorem, vel ut conjux avertat suspi-
onem ab altero, quod ipse sit erga aliam personam pro-
peusus. Probabiliter dicuut Sanchez, Bosius et Escobar:
"in reddente, tactus etiam impudicos, nisi sint tales ut
videantur inchoata pollutio, esse licitos, quamvis adsit per-
iculum pollutionis in alterutro, quia tunc reddens dat ope-
ram rei licitae, ad quam obligatur propter jus pretentis, qui
tamelsi peccat, non tamen jus amittit, cum culpa se teneat
ex parte peronae." L. vi, n. 933. Immittur prudenda in os
uxoris etiam obiter, videtur peccatum mortale "turn quia in
hoc actu ob calorem oris adest proximum periculum pollu-
tionis, turn quia haec per se videtur nova species luxunae
contra uaturam (dicta ab aliquibus irrumnatio) ." (L. vi, n.
935.) Vol. in, p. 318.

108. Tactus turpes sui ipsius, conjuge absente, vix pos-
sunt carere periculo proximo pollutionis, ideque plerumque
damnatur peccati mortalis. " Ratio, turn quia conjux non
babet jus per se in proprium corpus, sed tantum per acci-
dens nempe tantum, ut possit se dispousre ad copulam;
unde cum copula tunc non sit possibilis; tactus cum seipso
omnino ei sunt illiciti; turn quia tactus predendorum, quando
fiunt morose, et cum commotione spirituum, per se tendunt
ad pollutionem, suntque proxime connexi cum ejus peri-
culo." (Z. vi, n. 936.) T. Hi. pp. 318-19.

109. Conjuge absente, delectatio de copula cogitata non
caret gravi periculo. " Si delectatio habeatur non solum
cum commotioue spirituum, eed etiam cum titilatione seu
voluptate veneiae, sentio cum Concina. * * * * contra
Sporer, earn non posse excusaai a mortali, quia talis delec-
tatio est proxime coujuncta cum periculo pollutionis. Secus
vero puto dicendum, si absit ilia voluptuosa titillatio quia

319

tunc non est delectationi proxime adnexuni periculnm pol-
lutionis, etiamis adsit commotio spirituum, et sic revera
sentit Sanchez, eum ibi non excuset delectationem cum vo-
luptate venera sed tantum (ut ait) cumcommoti ne et ultera-
tione paitium absnue pollutionis pericuio. At quia talis
commotio propinqua est ilia titillationi volnptuosa?, ideo
maxime hortandi sunt conjuges, nt abstmeant ab hujusmodi
delectatione morasa." L. v, n. 937. Venia sit dictis.

VOLUME I, PAGE 318.

§ VII. DE LUXUKIA.

92. Ex causa autem necessaria, vel utili, rel convenienti
animae aut corpori, si pollutio preventura prae videatur
quam quis tamen animo a versa. ur, nulla est culpa, nisi adsit
consensus periculnm. "Hinc etiam aliis confessariis mn-
lierum, ac legere tractatus de rebus turpibus; cbirengis aspi-
cere ac tangere partes feminae aegrotantis, ac studere rebus
medicis: licet quoque aliis alloqui, osculari, ant amplexari
mulieris juxta morem patriae servire in balneis, et similia.
(Hasc pessime detorsit infelix redux ad baeritico?.) II. Li-
cet alicui, qui magnum punritum patitur in verendis, ilium
tactu abigere, etiamsi pollutio sequatur. Cante tamen ab-
tinendum est, si puritus non sitvalde molestus. III. Sic
etiam licet, etiam pioevisa pollntione, equitare causa utili-
tatis. IV. Licet decumbere alixuo situ ad commodius
quiescendum. V. Cibos calidos aut potus moderate sumere,
et honestus choreas ducre." St. Alphonsus, 1, Hi, n. 483.

* Inclytos scriptor DeMaistre ce conjugii abusu taec notavii quae
ponderent operet qui affectantes morum puri'ate rnia scrutandis rebus
matrimonii abhorrent: " Si nous pouvions aparcevoir clairement tout
les maux qui resultent des generations desordonees, et des innombra-
bles profanations de la premiere loi du monde, nous reculerious d'hor.
reur. Voila pourqui la seule religion vraie est aussi la scule qui sans
pouvoir tout dire a 1'homme, sesoit nanmoins emparee du marriage et
l'ai t soumit a de sainte ordonnances." Le Compte De^ilaittre, Soirees
de Saint Petersburg: 1 Entretien, p. 55.

320

VOLUME III, PAGE 172.

DB SIOILLO COFESSIONIS.

87. Interrogatus confessarius utrum quis apud eum con-
fessus fuerit, potent plorumque respondere, prout res se
habet. Quod si clam accessrit, ipsam confessionem celatam
voluns, putant plures, et quidem recte, judice St. Alphonso,
frangi sigillum si accessus ejus a confessario dclaretur, nam
gravioris, peccati suspicionem facile injicil. L. vi, n. 638.
De iis antem qua confilendo declarantur, nihil prorsus di-
cendum est; ea enim ignorare causetur, quam nonisi Dei
vices gerenti innotescant. "Homonon adducitur in testi-
monium, nisi ut homo. Et ideo sine lsesione conscientse
potest jurare se nescire, quod scit tantum ut Dens. St.
Thorn Suppl.iii,p. qu., XI Art. i ad in. Igitur simpliciter
denegare debet se eo nosse; quod si aliunde noverit, caven-
dum ne quid ceitius ex confessione proferatur.

?fcw

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